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Write an essay on the different ways in which modern concepts and practices of power relate to life
and death in the Western and non-Western parts of the world?
The politics of death, termed ‘necropolitics’, is examined here through the work of
several scholars, each of whom is interested in differently understanding the forms that
death takes under biopower. Specifically, these works delve deeper into the question
which asks, if biopolitics is about making live, then how do we explain the presence of so
much death today? In the present neoliberal era of terror and insecurity, it seems that
what we may be witnessing is a new, unprecedented form of biopolitical
governmentality in which necropower, or the technologies of control through which life
is strategically subjugated to the power of death (Mbembe 2003), operates significantly
with and alongside technologies of discipline, and the power to make live, for an
increasingly authoritarian politics which governs through economic, rather than social
terms (Giroux 2006). In what follows, I review four pieces of scholarship that deal
variously with death as a field of [bio]power, and attempt to highlight the differing
conceptualizations of necropower they each focus upon. I ultimately conclude that, in
reading these pieces together, we are drawn to the task of considering the powerful and
generative ubiquity of “bare life” as a fundamental aspect of biopolitics in the
contemporary neoliberal era of normalized insecurity and terror.
Continuing with this important notion of ‘bare life’ in relation to necropolitics today,
amidst the perpetual exceptional states of terror and insecurity, Eugene Thacker argues
how it (bare life) is “constantly rendered in its precariousness, a life that is always
potentially under attack and therefore always an exceptional life” (2011:158). In
Thacker’s “Necrologies” (2011), classical theorizations of what was called the ‘body
politic’ are used to reconsider what we now think of as ‘biopolitics’, emphasizing the
conceptual death of the body-political order and its recurrent resurrections. In other
words, Thacker compares the medicalization of the human body as parts in relation to a
whole, to the classical liberal notion of politics in society as the body-politic, whose
proper functionality is always threatened by the dysfunctionality of the multitudes, and
is therefore always attempting to work against its own decomposition. Building off of
this comparison and through his developed idea of bare life’s relation to necrology,
Thacker ultimately posits the contemporary biopolitical notion of what he calls
“whatever-life”, “in which biology and sovereignty, or medicine and politics, continually
inflect and fold onto each other. Whatever-life is the pervasive potential for life to be
specified as that which must be protected, that which must be protected against, and as
those forms of nonhuman life that are the agents of attack” (p.159).
In other words, bare life is what the perpetually insecure terrorist state of today’s
exceptionalism continually produces under the threat and force of necropower, which
dialectically then re-produces the ongoing need or justification of such exceptional
forms of rule over life. Moreover, it could be said that this dialectically-reproducing
ubiquity of bare life through the routinization of states of exceptional rule against
“terror” ultimately comes to constitute the normalization of necropower in the body
politic, as the invisible shape governmentality has come to take in the present. As I have
attempted to point out through the reviews in this post, the politics surrounding death-
whether of individual bodies, social existences, or whole populations- have, in the
present global era, grown increasingly regulated such that they become normalized as
embedded in invisible relations of power. As several of these authors have suggested,
this fact would seem to present as imperative our reconsideration of “bare life” as a
concept possibly capable of describing all regulated life (as opposed to simply refugee
life in camps, for instance) under the current regimes of exceptional insecurity
Achille Mbembe’s in his article necropolitics assumes that the last manifestation of the sovereignty
remains, in the great extent, in the power and ability to decide who can live with whom he must die. In
the current era of terror and insecurity, it seems that what we can see is a new, unprecedented
approach towards biopolitical governmentality in which necropower,, or control technology
controls, in which life is ruled by the power of death ,exercise along with technology and the power to
make a living, in a growing dictatorial politics that controls the economy, not social policies.