Foucault News

News and resources on French thinker Michel Foucault (1926-1984)

The Call for Panels and Roundtables of the 2018 Australian Anthropological Society conference, to be held 4-7 December at the Cairns campus of James Cook University,  has been extended till the 23rd of May.

We welcome proposals that engage directly or indirectly with the conference theme – Life in an Age of Death.

Conference website: https://www.aasconf.org/2018/

If you have any questions, please email admin@aasconf.org

Life in an age of death

During the first decades of the twenty-first century, the proliferation of life as a generative possibility has become marked by the spectre of death, closure, denial and ends. Ours is an era of precarity, extinction, militarised inequality, a seemingly boundless war on terror, the waning legitimacy of human rights, a rising consciousness of animal cruelty and consumer complicity in killing and suffering, and the global closure of decolonial and socialist windows of emancipation. Artificial intelligence and post-human technology-flesh interventions have become sources of existential threat to be secured against, rather than means of freeing, or otherwise expanding life. Mbembe (2003) first developed the notion of necropolitics in relation to ‘assemblages of death’, zones where technology, economy and social structures bind together to reproduce patterns of extreme violence. Following Foucault, he envisaged a distribution of the world into life zones and death zones. While we can readily identify zones of life and death on these terms, the imaginaries of death have increasingly colonised life zones.

This conference seeks to embrace this moment in history in all its roiling complexity, challenge, and specificity. It asks what accounts for this current interest in the spectre of Death in the anthropological imagination? What sorts of life—social, cultural, technological, creative—emerge in spaces pregnant with death and other life-ending spectres? What new horizons of fear, hope and possibility emerge? What kinds of new social formations, subjectivities and cultural imaginaries? What social and cultural forms might an affirmative biopolitics, where the power of life is regained from the spectre of death, take? What new strategies of engagement, activism and refusal?

 

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