«Basically, I am here to help you»

I denne artikkelen undersøkes bekymringssamtalen, som ofte blir omtalt som et sentralt verktøy i norske myndigheters arbeid med å forebygge radikalisering og voldelig ekstremisme. Slike samtaler blir gjennomført med personer som er antatt å være i risiko for radikalisering. Hensikten er å innhente informasjon, korrigere atferd, identifisere behov for hjelp, samt å tilby hjelp dersom det trengs. Inspirert av Foucault og hans tenkning om pastoralmakt analyserer vi bekymringssamtalen som myndighetsutøvelse, der til dels motstridende agendaer – av statlig kontroll og statlig omsorg – kommer sammen i det som konseptualiseres som «bekymring». Videre argumenterer vi for at bekymringssamtalen eksemplifiserer og synliggjør mer overordnede dilemmaer og konflikter i myndighetenes forebyggingsinnsats på dette feltet, hvor bekymring gir mening og legitimitet til det vi ser som en problematisk sammenstilling av omsorgs- og kontrolltiltak og av sosialpolitiske og sikkerhetspolitiske agendaer.AbstractIn this article we set our sights on what is often referred to as a key instrument for countering violent extremism in Norway, the conversation of concern [Bekymringssamtale in Norwegian], usually referred to in English as the police conversation intervention. The conversation is conducted with individuals assumed to be at risk of radicalisation with the aim of obtaining information, modifying behaviour, identifying any needs for help, and offering help if needed. We argue that this intervention clearly demonstrates certain dilemmas and conflicts inherent in the Norwegian Government’s recent policies on counter-extremism, where the concept of «concern» [bekymring] encompasses control and care, and includes agendas related to security and welfare, respectively. Applying a Foucauldian conceptual framework, we analyse the conversation of concern as a technique of pastoral power in which conflicting agendas interact in problematic ways, and the exercising of state power and control is neutralised through a notion of a general common good; «concern».

Pastoral Subjugation in Hannah Kent’s Burial Rites: A Biopolitical Outlook

Hannah Kent’s Burial Rites (2013) reflects the bare life of its protagonist, Agnes. She leads her Muselmann life from her outset of life. Grown up as foster child, she works as a farm maid whose rightful position is entirely ignored and eventually she is condemned to death. Natan molests her and she is banished from his home at night during snow fall when she demands her legal status at his home. Later she is accused of killing Natan and his friend. Before her execution, in order to tame and domesticate her, a priest is deployed who uses pastoral power, part of biopolitics that executes power over body. She unbuttons her pathetic life history along with her penitence. Finally, she leads a life of ‘homo sacer’ bearing the injustices like the superstes of holocaust and succumbed to condemnation.

Music as a Healing Medicine in COVID-19 Pandemic

This article presents that the use of music like “A Prayer for Nation” during the COVID-19 outbreak is an alternative healing medicine helping people to reduce their loneliness, depression, stress, and anxiety. In a multicultural, pluralistic country like Indonesia, this song has the pastoral power to uplift, unite, and heal.

Biopolitics in the National Parks: The Life and Death of Cecil the Lion

Cecil the Lion lived in Hwange National Park in Zimbabwe and was a part of an Oxford conservation study until his death by poaching, outside of Park boundaries, at the hands of an American hunter, in July 2015. Cecil’s death caused unique levels of international outrage, though wildlife poaching in general remains an all-too-ubiquitous phenomenon. This paper enquires as to why this particular death caused such outrage. I will examine this question through two Foucauldian lenses: first, through the Parks’ discursive production of subjects – human and nonhuman animal; and secondly, by investigating Parks’ practices of understanding biopower and pastoral power. I argue that though wildlife conservation in the National Parks is generally interested in conserving the species, not individuals, Cecil’s status as a named individual in a scientific study resulted in the outrage and speaks to the paradox at the heart of Foucault’s idea of pastoral power.

Avowing Unemployment: Confessional Jobseeker Interviews and Professional CVs

While contemporary welfare processes have widely been analysed through the concepts of governmentality and pastoral power, this article diagnoses the dimension of confession or avowal within unemployment, job seeking and CV writing. This argument draws together the threads of Foucault’s work on confession within disciplinary institutions, around sexuality and genealogies of monasticism, adding the insights of writers in ‘economic theology’. Empirically the focus is on UK JobCentrePlus, whose governmentality is traced from laws and regulations, street-level forms, websites and CV advice. From the requirement of avowals of unemployment as a personal fault in interviews to professions of faith in oneself and the labour market, a distinctly confessional practice emerges – with the welfare officer as ‘pastor’ but with the market as the ultimate ‘test’ of worth. Furthermore, the pressure to transform the self through ‘telling the truth’ about oneself is taken as a normalising pressure which extends from the institutions of welfare across the labour market as a whole. In conclusion, the demand for self-transformation and the insistence on tests within modernity is problematised.

Vicarius Christi: Extraterritoriality, pastoral power, and the critique of secular international law

Since the end of the Cold War, the content, scope, and extent of extraterritorial human rights obligations has become a pressing concern for international lawyers. On one end of the debate, mainstream scholarship argues that jurisdiction is primarily territorial, identifying a limited range of situations in which jurisdiction (and responsibility) is triggered. On the other end, critical scholars suggest that Empire still haunts jurisdiction. By reconstructing the history of this doctrine, they show that the imperial reach has always been extra-territorial and that the intimate linkage between state, territory, and population is of a rather recent and tenuous origin. In both of these narratives, however, lies the assumption that jurisdiction operates as a secularized power. Even if empires/states were once religious, faith’s legacy remains confined to the past. In this article, conversely, I trace a critical genealogy of Christian authority as a jurisdictional structure, in which territoriality was never presumed. After all, one cannot forget that Catholicism and Universalism were forged in the same etymological crucible. By drawing from Foucault’s analysis of pastoral power, I argue that international law has deep roots in Christianity’s claims of governmentality upon ‘men and souls’ instead of over defined territories.

The new paternalism? The workplace as a place to work—and to live

This study aims to better understand the modern evolution of the workplace not only as a place to work but also increasingly as a place to live. Current research largely excludes the instrumental aspects of this blurring of personal and professional spheres at work, as manifested in an intentional dissolution of the boundaries between work and non-work activities. To understand the meaning and implications of these new workplaces, which rely on a central tension between care and control and tend to reinterpret paternalism as an organizing principle, this study develops a conceptual framework derived from Michel Foucault’s concept of pastoral power. This framework helps make sense of a caring mode of power that marks modern organizations. The application of this framework—using a qualitative case study of a French company’s home-like working environment—suggests a processual and constructivist conceptualization of these workplaces as a manifestation of pastoral power, embedded in a broader governmentality strategy. It emphasizes the material and discursive construction of the workplace as a place to live and highlights the emergence of neo-paternalism as a new form of care and control. This critical perspective informs discussion on the implications of this caring mode of control for workers, in a hopeful call to stay alert to modern capitalist intrigues.

Constructing captive ecology at the aquarium: Hierarchy, care, violence, and the limits of control

In a time of accelerating ecological crises, captive care performed by zoos and aquariums increasingly plays a central and controversial role in attempts to resuscitate species and ecosystems rapidly disappearing from the planet. Here I use the Giant Pacific octopus ( Enteroctopus dofleini) exhibit at the Vancouver Aquarium to examine practices involved in capture and captive care at a prominent Canadian institution. As I trace how octopuses come to the Aquarium and how people work to keep them alive and healthy in this environment, I examine the complex ways violence and domination interact with care practices. Centering octopuses and their material relations in this analysis thus allows me to connect everyday care practices to systems of governance and extraction that support captive ecologies and also generate the categories used in care. Through this investigation, I find that pastoral power organizes care practices at the Vancouver Aquarium and maintains anthropocentric order in this space. Slow violence here results from the imperfect replacement of lifegiving relations, and the nature of this harm is shaped by different beings’ relationships to anthropocentric order. Hierarchical categorizations structure care practices here, and when care directed at keeping animals healthy fails, slow violence often becomes acute. Elusiveness best characterizes how octopuses confound attempts to know and care for them within this anthropocentric power structure. The theoretical lens and language I offer seeks to describe moments of rupture in anthropocentric power without romanticizing animal endangerment as liberation or (conversely) accepting the logic that harm in captivity can only diminish if care improves. Through this work, I showcase both the violence and possibilities embedded in different ways of living and relating with ecological others amidst crisis.