By Seán Patrick Eudaily
This paintings applies Jacques Derridas framework of 'spectropolitics' to (post)coloniality.
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Additional info for The Present Politics of the Past: Indigenous Legal Activism and Resistance to (Neo)Liberal Governmentality (Indigenous Peoples and Politics)
Sample text
Where shall we start if we wish to develop such a theory? By taking seriously the word “constitutional,” and instead of thinking of it as pointing to nouns and adjectives—a constitution; a constitutional act—to think of it as a verb—to constitute. (Elkin 1935) In order to take up Elkin’s challenge, any theory of liberal regimes must understand those regimes to be constitutive of political subjectivities and interests, as well as the performative basis for their political action. What is involved in such a reconceptualization?
Vine Deloria, Jr. writes that while American Indian activists had “learned the language of social protest, [and] mastered the complicated handshakes used by the revolutionary elect” there was utter disbelief “that the Indians were not planning on sharing the continent with their oppressed brothers once the revolution was over” (Deloria, Behind the Trail of Broken Treaties: An Indian Declaration of Independence 2– 3). Indian activists had rather different strategic goals in mind than the “New Left” while sharing the same movement tactics.
Foucault, “Governmentality” 95) The transformation from a sovereignty diagram to a governmental one was grounded in the development of new technologies of power and the resultant change in state capacity. Power had only a weak capacity for “resolution,” as one might say in photographic terms; it was incapable of an individualizing, exhaustive analysis of the social body. But the economic changes of the eighteenth century made it necessary to ensure the circulation of effects of power through progressively finer channels, gaining access to individuals themselves, to their bodies, their gestures and all their daily actions (Foucault, “The Eye of Power” 151–52).