Contemporary Sociology 7(5) (September 1978):566—68. When the intellectual history of our times comes to be written, that peculiarly Left Bank mixture of Marxism and structuralism now in fashion will be among the most puzzlingofourideastoevaluate.Aliteral “archeology of knowledge” (the title of one of Foucault’s earlier books) will be required to sort out the valuable from the obvious rubbish. I suspect that in this exercise the iconographers of the present (like Barthes) will fare less well than those who have read the past. Of such “historians” (a description which does not really cover his method) Foucault is the most dazzlingly creative. Discipline and Punish (which, shamefully, has taken over two years to be translated into English) follows Madness and Civilization (1961) and The Birth of the Clinic (1971) as the next stage in Foucault’s massive project of tracing the genealogy of control institutions (asylums, teaching hospitals, prisons) and the human sciences symbiotically linked with them (psychiatry, clinical medicine, criminology, penology). His concern throughout is the relationship between power and knowledge, the articulation of each on the other. Here (as he makes explicit in an interview recently published in the English journal, Radical Philosophy) he opposes the humanist position that, once we gain power, we cease to know——it makes us blind—— and that only those who keep their distance from power, who are no way implicated in tyranny, can attain the truth. For Foucault, such forms of knowledge as psychiatry and criminology (with its “garrulous discourses” and “intermidable [sic] repetitions”) are directly related to the exercise of power. Power itself creates new objects of knowledge and accumulates new bodies of information. Thus to “liberate scientific research from the demands of monopoly capitalism” can only be a slogan. Placing such programmatic Big Issues on one side, though, a superficial first reading of the book mightstartatthelevelofitssubtitle, “The Birth of the Prison.” The key historical transition——at the end of the eighteenth century——is from punishment as torture, a public spectacle, to the more economically and politically discreet prison sentence. The body as the major target of penal repression disappears: within a few decades, the grisly spectacles of torture, dismemberment, exposure, amputation, and branding are over. Interest is transferred from the body to the mind; a coercive, solitary, and secret mode of punishment replaces one that was representative, scenic, and collective. Gone is the liturgy of torture and execution, where the triumph of the sovereign was symbolized in the processions, halts at crossroads, public readings of the sentence even after death, where the criminal’s corpse was exhibited or burnt. In its place comes a whole technology of subtle power. When punishment leaves the domain of more or less everyday perception and enters into abstract consciousness, it does not become less effective. But its effectiveness arises from its inevitability not its horrific theatrical intensity. The new power is not to punish less but to In Retrospect: 1978 29

https://journals.sagepub.com/doi/pdf/10.1177/0094306118815499a

Discipline and Punish: The Birth of the Prison:

Piscataway people Wikipedia Sat, 29 Dec 2018 13:04:00 GMT The three Piscataway tribal leaders representing the Piscataway Indian Nation and Tayac Territory, Piscataway-Conoy Tribe of Maryland, and Cedarville Band of Piscataway receiving official state tribal recognition from the State of Maryland in 2012 posing with Catholic clergyman and Maryland Governor Martin O'Malley Louis Riel Wikipedia Fri, 28 Dec 2018 18:56:00 GMT MBR: Reviewer's Bookwatch, November 2017 Gates of Vienna Thu, 27 Dec 2018 20:08:00 GMT As a follow-up to Tuesday’s post about the majority-minority public schools in Oslo, the following brief account reports the latest statistics on the cultural enrichment of schools in Austria. Vienna is the most fully enriched location, and seems to be in roughly the same situation as Oslo. Many thanks to Hermes for the translation from Unzensuriert.at: Free books on Islam in pdf format Fri, 28 Dec 2018 02:49:00 GMT This is a very interesting book that shows the beautiful names of Allah with a simple and concise meaning It also mentions the evidence of each name with showing how many times it is mentioned in the Quran and the Sunnah. Nutrition and Physical Degeneration Tue, 25 Dec 2018 23:53:00 GMT TABLE OF CONTENTS . PREFACE. THE gracious reception given to my several reports of field studies among primitive racial groups and the many requests for copies of those brief reports and for further data, together with the need for providing interpretations and applications of the data, have induced me to consolidate my investigations.There have also been many requests from my patients and ...

/pdf/exalted-subjects-studies-in-the-making-of-race-and-nation-in-gxq69adeue.pdf

Exalted Subjects: Studies in the Making of Race and Nation in Canada

The practices of ‘yarning’ and ‘yarning circles’ are relatively common across groups of Indigenous Australians. This practice broadly consists of storytelling within a respectful and deeply democra...

https://journals.sagepub.com/doi/pdf/10.1177/1329878X18803762

Yarning circles and social media activism

Social media mob: being Indigenous online

Sacred Sites Protection and Indigenous Women’s Activism: Empowering Grassroots Social Movements to Influence Public Policy. A Look into the “Women of Standing Rock” and “Idle No More” Indigenous Movements

Resistance to the use of Indigenous themed mascots in North America has taken a variety of forms over the past several decades. This paper describes and analyses how a new vehicle for resistance, social media, can be integral to dismantling and eradicating racist images of Indigenous peoples. Specifically, this paper focusses on one campaign that questioned a high school sports mascot and team named the “Redmen”. By using examples from social media, the authors demonstrate how White settlers came to rely on the mascot imagery as a way to position themselves as superior and to regulate representations of Indigeneity. The authors’ analysis posits that the mascot is in itself a form of racialised colonial violence and they discuss how the name and mascot were protected by and through white settler surveillance and control. To intervene in this discourse of superiority and regulation, the paper describes how an anti-racist approach was used to design a social media campaign that built mass critical consciousness and a network of support within the community. The social media campaign coincided with and rallied support from the grassroots Indigenous Movement, Idle No More. The larger joint effort strategically and effectively redirected the public and critical focus to how the “Redmen” name and logo and other racist Indigenous mascots become normalised. Increased knowledge via social media catalysed a shift in public opinion which ultimately leads to retirement of the team name, logo and mascot.

/pdf/the-whiteness-of-redmen-indigenous-mascots-social-media-and-3l1awrodie.pdf

Erica Lee

Papers

The Whiteness of Redmen: Indigenous Mascots, Social media and an Antiracist Intervention