Soul Incorporated

Slavic Review ◽  
2014 ◽  
Vol 73 (4) ◽  
pp. 772-800
Author(s):  
Nariman Skakov
Keyword(s):  
The Body ◽  
Bare Life ◽  
Complex Interplay ◽  
Political Status ◽  
Biology I ◽  
Socialist Realist ◽  
Life Itself ◽  
Human Animal ◽  
A Site ◽  
Animal World

In this essay I explore how Soviet policymakers, biologists, and writers negotiated the borderline dividing the human and animal domains and conceptualized the animal world for ideological purposes. I link the classic Soviet clash betweenstikhiinost’(spontaneity) andsoznatel‘nost’(consciousness) with biological experiments of the 1920s that were set to deconstruct the human-animal hierarchy and to create a vision of “classless” biology. I show whyDzhan, one of Andrei Platonov’s first earnest attempts to evolve into a socialist realist writer glorifying the Soviet state’s firm strides toward the communist future, fails to achieve the semantic certitude of the Stalinist text. Various recurrent and profoundly unconventional themes, often connected with animality and corporeality, drastically muddle the ideological coordinates of the text and preclude the possibility of a clear passage from stikhiinost' to soznatel'nost'. The (a)political status of the Dzhan people as a newly formed Soviet collective body manifests itself in the complex interplay between two rather commonplace categories:bodyandsoul. The body acquires abstract political qualities by becoming collective, while the soul, as a designator for the Dzhan people and as a category, gains flesh. The novella reveals the “Turkmen” nation as a site of bare life itself in its indestructible corporeal glory.

scholarly journals Introduction: Andrei Platonov, an Engineer of the Human Soul

Slavic Review ◽  
2014 ◽  
Vol 73 (4) ◽  
pp. 719-726 ◽  
Author(s):  
Nariman Skakov
Keyword(s):  
The Body ◽  
Bare Life ◽  
Human Soul ◽  
Complex Interplay ◽  
Political Status ◽  
Biology I ◽  
Socialist Realist ◽  
Life Itself ◽  
Human Animal ◽  
A Site

In this essay I explore how Soviet policymakers, biologists, and writers negotiated the borderline dividing the human and animal domains and conceptualized the animal world for ideological purposes. I link the classic Soviet clash between stikhiinost’ (spontaneity) and soznatel'nost’ (consciousness) with biological experiments of the 1920s that were set to deconstruct the human-animal hierarchy and to create a vision of “classless” biology. I show why Dzhan, one of Andrei Platonov's first earnest attempts to evolve into a socialist realist writer glorifying the Soviet state's firm strides toward the communist future, fails to achieve the semantic certitude of the Stalinist text. Various recurrent and profoundly unconventional themes, often connected with animality and corporeality, drastically muddle the ideological coordinates of the text and preclude the possibility of a clear passage from stikhiinost’ to soznatel'nost'. The (a)political status of the Dzhan people as a newly formed Soviet collective body manifests itself in the complex interplay between two rather commonplace categories: body and soul. The body acquires abstract political qualities by becoming collective, while the soul, as a designator for the Dzhan people and as a category, gains flesh. The novella reveals the “Turkmen“ nation as a site of bare life itself in its indestructible corporeal glory.

Plato and the Invention of Life Itself

2018 ◽  
Author(s):  
Michael Naas
Keyword(s):  
Human Life ◽  
Real Life ◽  
Life Forms ◽  
The Body ◽  
Christian Tradition ◽  
Bare Life ◽  
Giorgio Agamben ◽  
Form Of Life ◽  
Life Itself

The final chapter takes many of the insights from the previous chapters in order to show, through a more general reading of Plato’s dialogues, how Plato attempts always to move from what is commonly called life, that is, from a more biological conception of life, a life of the body or of the animal, to a spiritual life or a life of the soul, that is, from something like bare life to real life, from particular life-forms to an essence or form of life itself, the only life, in end, worthy of the name for Plato. This chapter thus concentrates on several later dialogues in which Plato begins to distinguish two different valences of life, human life in the polis (bios) as opposed to what Giorgio Agamben calls “bare life” (zōē), but also, and more importantly, human life as opposed to something like real life. It is the initial distinction between human life and bare life that allows for this reinscription or transformation of bare life into something like real life or life itself, a transformation, it is argued, that is decisive not just for Plato but for the entire neo-Platonic and Christian tradition that takes its inspiration from him.

Bare Life and the Resurrection of the Body

2019 ◽  
pp. 344-364
Author(s):  
Gavin Flood
Keyword(s):  
Twentieth Century ◽  
Body Politic ◽  
Value Of Life ◽  
The Body ◽  
The Political ◽  
Bare Life ◽  
The Past ◽  
Counter Narrative ◽  
Life Itself

Vital materialism imbues life with positive value and interfaces with environmentalism. But there is another kind of vitalism in which the political colonizes life in a way that brings into question the value of life itself and brings life into proximity with nihilism. We might call this a dark vitalism, which we see emerging in the European body politic in the twentieth century. While this stream of thought can be read as an attempt to heal the past through creating a utopian and messianic future, it nevertheless negates the values of life and undermines its healing project because fundamentally locked into a form of nihilism, thereby negating life-affirming values. By contrast, spiritual philosophies of life offer a counter-narrative to the dark vitalism that has held such a grip on nations in the last hundred years.

scholarly journals “Shadowy objects in the test tubes”: Biocitizenship, Disposable Bodies, and Wasted Lives in Hanif Kureishi’s “The Body” and Kazuo Ishiguro’s Never Let Me Go

2020 ◽  
Vol 12 (6) ◽  
Author(s):  
Manali Karmakar ◽  
◽  
Avishek Parui ◽  
Keyword(s):  
Organ Transplantation ◽  
The Body ◽  
Literary Studies ◽  
Bare Life ◽  
Political Status ◽  
Organic Body ◽  
Bioethical Issues

The paper aims to explore Hanif Kureishi’s (2002) “The Body” and Kazuo Ishiguro’s (2005) Never Let Me Go in order to throw light on the bioethical issues related to ageing, biocitizenship, organ transplantation, wasted lives and disposable bodies by extending the discussion from a human to a dystopian posthuman world where affluent sections of society replenish their aged degenerating organic body by incorporating biomatter from non-citizens and clones. The paper draws on and extends Nikolas Rose and Carlos Novas’s concept of biocitizenship, Zygmunt Bauman’s notion of wasted lives, Giorgio Agamben’s explanation of bare life and Julia Kristeva’s theory of abjection in the context of literary studies in order to analyze the socio-political status of the engineered lives who are classified as biomedical fodders.

‘Man Is Ill Because He Is Badly Constructed’: Artaud, Klossowski and Deleuze in Search for the Earth Inside

2011 ◽  
Vol 5 (1) ◽  
pp. 18-34 ◽  
Author(s):  
Rick Dolphijn
Keyword(s):  
Performance Art ◽  
Holy Spirit ◽  
The Body ◽  
Deleuze And Guattari ◽  
The Earth ◽  
The Holy Spirit ◽  
Life Itself ◽  
Body Without Organs ◽  
Ways Of Thinking ◽  
And Performance

Starting with Antonin Artaud's radio play To Have Done With The Judgement Of God, this article analyses the ways in which Artaud's idea of the body without organs links up with various of his writings on the body and bodily theatre and with Deleuze and Guattari's later development of his ideas. Using Klossowski (or Klossowski's Nietzsche) to explain how the dominance of dialogue equals the dominance of God, I go on to examine how the Son (the facialised body), the Father (Language) and the Holy Spirit (Subjectification), need to be warded off in order to revitalize the body, reuniting it with ‘the earth’ it has been separated from. Artaud's writings on Balinese dancing and the Tarahumaran people pave the way for the new body to appear. Reconstructing the body through bodily practices, through religion and above all through art, as Deleuze and Guattari suggest, we are introduced not only to new ways of thinking theatre and performance art, but to life itself.

The Space of Difference in Law: Inquests into Aboriginal Deaths in Custody

Somatechnics ◽  
2011 ◽  
Vol 1 (1) ◽  
pp. 87-123 ◽  
Author(s):  
Sherene H. Razack
Keyword(s):  
Aboriginal People ◽  
The Body ◽  
Police Brutality ◽  
Canadian Society ◽  
Aboriginal Community ◽  
Police Custody ◽  
Homo Sacer ◽  
Clear Sign ◽  
A Site ◽  
Deaths In Custody

Paul Alphonse, a 67 year-old Aboriginal died in hospital while in police custody. A significant contributing factor to his death was that he was stomped on so hard that there was a boot print on his chest and several ribs were broken. His family alleged police brutality. The inquest into the death of Paul Alphonse offers an opportunity to explore the contemporary relationship between Aboriginal people and Canadian society and, significantly, how law operates as a site for managing that relationship. I suggest that we consider the boot print on Alphonse's chest and its significance at the inquest in these two different ways. First, although it cannot be traced to the boot of the arresting officer, we can examine the boot print as an event around which swirls Aboriginal/police relations in Williams Lake, both the specific relation between the arresting officer and Alphonse, and the wider relations between the Aboriginal community and the police. Second, the response to the boot print at the inquest sheds light on how law is a site for obscuring the violence in Aboriginal people's lives. A boot print on the chest of an Aboriginal man, a clear sign of violence, comes to mean little because Aboriginal bodies are considered violable – both prone to violence, and bodies that can be violated with impunity. Law, in this instance in the form of an inquest, stages Aboriginal abjection, installing Aboriginal bodies as too damaged to be helped and, simultaneously to harm. In this sense, the Aboriginal body is homo sacer, the body that maybe killed but not murdered. I propose that the construction of the Aboriginal body as inherently violable is required in order for settlers to become owners of the land.

The role of the female body in contesting and negotiating space in sports for women in rural and urban Zimbabwe

2020 ◽  
Vol 1 (2) ◽  
pp. 93-113
Author(s):  
Obert Bernard Mlambo ◽  
Keyword(s):  
Female Body ◽  
The Body ◽  
Gender Ideologies ◽  
Victorian Culture ◽  
Girl Child ◽  
School Sports ◽  
Rural And Urban ◽  
Gender Ideals ◽  
A Site ◽  
Embodied Practice

This article examined attitudes, knowledge, behavior and practices of men and society on Gender bias in sports. The paper examined how the African female body was made into an object of contest between African patriarchy and the colonial system and also shows how the battle for the female body eventually extended into the sporting field. It also explored the postcolonial period and the effects on Zimbabwean society of the colonial ideals of the Victorian culture of morality. The study focused on school sports and the participation of the girl child in sports such as netball, volleyball and football. Reference was made to other sports but emphasis was given to where women were affected. It is in this case where reference to the senior women soccer team was made to provide a case study for purposes of illustration. Selected rural community and urban schools were served as case references for ethnographic accounts which provided the qualitative data used in the analysis. In terms of methodology and theoretical framework, the paper adopted the political economy of the female body as an analytical viewing point in order to examine the body of the girl child and of women in action on the sporting field in Zimbabwe. In this context, the female body is viewed as deeply contested and as a medium that functions as a site for the redirection, profusion and transvaluation of gender ideals. Using the concept of embodiment, involving demeanor, body shape and perceptions of the female body in its social context, the paper attempted to establish a connection between gender ideologies and embodied practice. The results of the study showed the prevalence of condescending attitudes towards girls and women participation in sports.

THE POLITICS OF DANCE: EUNOMIA AND THE EXCEPTION OF DIONYSUS IN PLATO'S LAWS

2020 ◽  
pp. 1-15
Author(s):  
Kenneth W. Yu
Keyword(s):  
Recent Work ◽  
Social Relations ◽  
The Body ◽  
Entire Class ◽  
A Site

How to inculcate virtue in the citizens of Magnesia by means of the dance component of choreia constitutes one of the principal concerns in the Laws (= Leg.), revealing Plato's evolving ideas about the expediency of music and paideia for the construction of his ideal city since the Republic. Indeed, a steady stream of monographs and articles on the Laws has enriched our understanding of how Plato theorizes the body as a site of intervention and choral dance as instrumental in solidifying social relations and in conditioning the ethical and political self. As one scholar has aptly put it: ‘a city and its sociopolitical character [are] effectively danced into existence.’ Drawing on this recent work, I focus on an enigmatic passage in Laws Book 7 that merits more attention than it has received, in which Plato curiously singles out Bacchic dances from those that are ‘without controversy’ (815b7–d4): τὴν τοίνυν ἀμφισβητουμένην ὄρχησιν δεῖ πρῶτον χωρὶς τῆς ἀναμφισβητήτου διατεμεῖν. τίς οὖν αὕτη, καὶ πῇ δεῖ χωρὶς τέμνειν ἑκατέραν; ὅση μὲν βακχεία τ᾽ ἐστὶν καὶ τῶν ταύταις ἑπομένων, ἃς Νύμφας τε καὶ Πᾶνας καὶ Σειληνοὺς καὶ Σατύρους ἐπονομάζοντες, ὥς φασιν, μιμοῦνται κατῳνωμένους, περὶ καθαρμούς τε καὶ τελετάς τινας ἀποτελούντων, σύμπαν τοῦτο τῆς ὀρχήσεως τὸ γένος οὔθ᾽ ὡς εἰρηνικὸν οὔθ᾽ ὡς πολεμικὸν οὔθ᾽ ὅτι ποτὲ βούλεται ῥᾴδιον ἀφορίσασθαι: διορίσασθαι μήν μοι ταύτῃ δοκεῖ σχεδὸν ὀρθότατον αὐτὸ εἶναι, χωρὶς μὲν πολεμικοῦ, χωρὶς δὲ εἰρηνικοῦ θέντας, εἰπεῖν ὡς οὐκ ἔστι πολιτικὸν τοῦτο τῆς ὀρχήσεως τὸ γένος, ἐνταῦθα δὲ κείμενον ἐάσαντας κεῖσθαι, νῦν ἐπὶ τὸ πολεμικὸν ἅμα καὶ εἰρηνικὸν ὡς ἀναμφισβητήτως ἡμέτερον ὂν ἐπανιέναι. So, first of all, we should separate questionable dancing far from dancing that is without controversy. Which is the controversial kind, and how are the two to be distinguished? All the dancing that is of a Bacchic kind and cultivated by those who indulge in intoxicated imitations of Nymphs, Pans, Sileni and Satyrs (as they name them), when performing certain rites of expiation and initiation—this entire class of dancing cannot easily be marked off either as pacific or as warlike, nor as of any one particular kind. The most correct way of defining it appears to me to be this—to place it away from both pacific and warlike dancing, and to pronounce that this type of dancing is οὐ πολιτικόν; having thus set aside and dismissed it, we will now return to the warlike and pacific types, which without controversy belong to us.

Gendered Secularization and the Body Policing of Muslim Women

2018 ◽  
Author(s):  
Raissa Killoran
Keyword(s):  
Muslim Women ◽  
The State ◽  
The Body ◽  
Religious Expression ◽  
Women's Bodies ◽  
Cultural Symbols ◽  
Religious Symbols ◽  
Female Bodies ◽  
The Many ◽  
A Site

The many usages of the term ‘secularism’ have generated an ambiguity in the word; as a political guise, it may be used to engender anti-religious fervor. Particularly in regards to veiling among female Muslim adherents, the attainment of a secular state and touting of the necessity of dismantling religious symbols have functioned as linguistic shields. By calling a “burka ban” necessary or even egalitarian secularization, legislators employ ‘secularization’ as jargon for political ends, enacting a stance of supremacy under the semblance of progress. Secularization has come to function as a political tool - in the name of it, governments may prescribe which cultural symbols are normative and which are of ‘other’ cultures or religious origins. As such, the identification of some religious symbols as foreign and others as normative is a usage of secularization for normalization of dominant religious expression. In this, there is an implicit neocolonialism; by imposing standards of cultural normalcy which are definitively nonMuslim, such policies attempt to divorce Muslims from Islam.  Further, I intend to investigate the gendered aspect of secularization politics. By critiquing clothing and body policing of women, I will demonstrate how secularization projects use the female body and dress as a site for display. By rendering the female physically emblematic of the honor and virtue of an ‘other’ culture, those enacting secularization norms target women’s bodies to act as visual exhibitions of the dominant culture’s hegemony. Here, we see gendered secularization at work - female bodies become controlled by the antireligious zeal of the state, while the state carries out this control on the predicate that it is the religious group enacting unjust control. As such, the policing of female Muslim bodies is symbolic of the policing of Islam as a whole; it acts as an illustration of an imposed, gendered secularization project.

The Spiritualization of Politics and the Technologies of Resistant Body

2021 ◽  
Vol 17 (2) ◽  
pp. 193-211
Author(s):  
Ashjan Ajour
Keyword(s):  
The Body ◽  
The Self ◽  
Political Prisoners ◽  
Decisive Factor ◽  
Political Strategy ◽  
Colonial Power ◽  
Hunger Strike ◽  
Technologies Of The Self ◽  
Principal Tool ◽  
A Site

Abstract This article explores the body as a site of subjectivity production during a hunger strike in Occupied Palestine. It further explores the former political prisoners’ theory of subjectivity as it emerges through their praxis and philosophy of freedom. Although the body is the principal tool that the hunger strikers use, they don't consider it the decisive factor in attaining their goal. For that they build on the immaterial strength that develops with the deterioration of the body and from which they construct the concept of rouh (soul). This is expressed through the formation of contradictory binaries: body versus soul and body versus mind. The article shows that the hunger strike not only is a political strategy for liberation; it also moves into a spiritualization of the struggle. It uses and problematizes Foucault's “technologies of the self” to theorize the specific formation of subjectivity in the Palestinian hunger strike under colonial conditions, and it contributes to theories of subjectivation. The hunger strikers, in their interaction with the dispossession of the colonial power, invent technologies of resistance to transcend the colonial and carceral constraints on their freedom and create the capacity for the transformation from a submissive subject to a resistant one.

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