PASTORAL POWER IN THE POSTCOLONY: On the Biopolitics of the Criminal Animal in South India
Identifieur interne : 005458 ( Istex/Corpus ); précédent : 005457; suivant : 005459PASTORAL POWER IN THE POSTCOLONY: On the Biopolitics of the Criminal Animal in South India
Auteurs : Anand PandianSource :
- Cultural Anthropology [ 0886-7356 ] ; 2008-02.
English descriptors
- KwdEn :
- Agrarian economy, Anand pandian, Animal beings, Animal care, Animal life, Animal nature, Animal qualities, Animal subjects, Anthropology, Appropriate form, Appropriate sites, Bare life, Biopolitics, Bovine indiscipline, Bovine life, British columbia, California press, Careful attention, Caste, Certain individuals, Chicago press, Clarendon press, Collective life, Colonial histories, Colonial modernity, Colonial rule, Colonial subjects, Columbia university press, Constitutive difference, Criminal classes, Criminal tribes, Crooked paths, Cultivator, Cultural anthropology, Cultural idioms, Cultural imagination, Cultural politics, Cumbum, Cumbum valley, Cumbum valley today, Development studies, Donald moore, Duke university press, Eld, Everyday practices, Evolutionary reasoning, Foucault, Good government, Government press, Human beings, Human conduct, Human government, Human inhabitants, Indian independence, Indian state, Indiana university press, Jake kosek, Jallikattu contests, Kallar, Kallar households, Kallar problem, Kallar villages, Kallars, Logandurai, Madras, Madras presidency, Madura district gazetteer, Many others, Many ways, Material practices, Michel foucault, Minnesota press, Modern biopolitics, Modern forms, Modern government, Modern india, Modern life, Modern times, Modern west, Mokkarasu thevar, Momentary tugs, Moral authority, Moral conduct, Moral government, Moral life, Moral subjection, Moral terms, Moral virtue, Mountain forests, Mukkutal pallu, Nadu, October morning, Other cultivators, Other forms, Other words, Oxford university press, Pandian, Particular conditions, Particular kind, Particular places, Particular ways, Pastoral, Pastoral care, Pastoral engagement, Pastoral government, Pastoral power, Pastoral practice, Paul rabinow, Piramalai, Piramalai kallar, Piramalai kallar caste, Plow bulls, Plowman, Police constables, Political metaphor, Politics places, Postcolonial, Postcolonial india, Practical government, Practical relations, Princeton university press, Quotidian practices, Region today, Remote processes, Rival forms, Same time, Shepherd, Similar fashion, Social life, Southern tamil nadu, Stern control, Such animals, Such beings, Such engagement, Such power, Such practices, Tamil, Tamil nadu, Tanner lectures, Tnsa, Tribe, Various forms, Young herdsman.
- Teeft :
- Agrarian economy, Anand pandian, Animal beings, Animal care, Animal life, Animal nature, Animal qualities, Animal subjects, Anthropology, Appropriate form, Appropriate sites, Bare life, Biopolitics, Bovine indiscipline, Bovine life, British columbia, California press, Careful attention, Caste, Certain individuals, Chicago press, Clarendon press, Collective life, Colonial histories, Colonial modernity, Colonial rule, Colonial subjects, Columbia university press, Constitutive difference, Criminal classes, Criminal tribes, Crooked paths, Cultivator, Cultural anthropology, Cultural idioms, Cultural imagination, Cultural politics, Cumbum, Cumbum valley, Cumbum valley today, Development studies, Donald moore, Duke university press, Eld, Everyday practices, Evolutionary reasoning, Foucault, Good government, Government press, Human beings, Human conduct, Human government, Human inhabitants, Indian independence, Indian state, Indiana university press, Jake kosek, Jallikattu contests, Kallar, Kallar households, Kallar problem, Kallar villages, Kallars, Logandurai, Madras, Madras presidency, Madura district gazetteer, Many others, Many ways, Material practices, Michel foucault, Minnesota press, Modern biopolitics, Modern forms, Modern government, Modern india, Modern life, Modern times, Modern west, Mokkarasu thevar, Momentary tugs, Moral authority, Moral conduct, Moral government, Moral life, Moral subjection, Moral terms, Moral virtue, Mountain forests, Mukkutal pallu, Nadu, October morning, Other cultivators, Other forms, Other words, Oxford university press, Pandian, Particular conditions, Particular kind, Particular places, Particular ways, Pastoral, Pastoral care, Pastoral engagement, Pastoral government, Pastoral power, Pastoral practice, Paul rabinow, Piramalai, Piramalai kallar, Piramalai kallar caste, Plow bulls, Plowman, Police constables, Political metaphor, Politics places, Postcolonial, Postcolonial india, Practical government, Practical relations, Princeton university press, Quotidian practices, Region today, Remote processes, Rival forms, Same time, Shepherd, Similar fashion, Social life, Southern tamil nadu, Stern control, Such animals, Such beings, Such engagement, Such power, Such practices, Tamil, Tamil nadu, Tanner lectures, Tnsa, Tribe, Various forms, Young herdsman.
Abstract
In this article, I argue that a close examination of the government of animals by humans is essential for an anthropology of modern biopolitics: for an understanding, that is, of the many ways in which humans themselves have been governed as animals in modern times. I aim also to work toward a way of theorizing such biopolitics in milieus beyond the modern West. Relying on cultural and historical materials from South India, I call attention to three domains of local biopolitical difference: the particular conditions of modernity that constitute certain human lives as an animal object of government, the quotidian practices of care and struggle through which animals are governed in moral terms, and the cultural idioms through which these lives become visible and intelligible as appropriate sites for the exercise of both power and resistance. The empirical ground of this article is formed by three modes of government of human and animal existence in colonial and postcolonial South India: the management of a population of subjects putatively criminal by nature as organisms of instinct and impulse by means of the colonial Indian Criminal Tribes Act; the contemporary echoes of such policing in the everyday practices through which cultivators and plowmen in the region govern the moral conduct of their oxen; and the persistent postcolonial legacies of a Tamil political idiom of “grazing” or restraining populations of human and animal beings deemed incapable of restraining themselves. The intimacy between practices of care and techniques of control in each of these instances suggests that a close attention to animality may provide a way of resolving some of the constitutive paradoxes of the “pastoral” mode of power elaborated by Michel Foucault.
Url:
DOI: 10.1111/j.1548-1360.2008.00004.x
Links to Exploration step
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<front><div type="abstract" xml:lang="en">In this article, I argue that a close examination of the government of animals by humans is essential for an anthropology of modern biopolitics: for an understanding, that is, of the many ways in which humans themselves have been governed as animals in modern times. I aim also to work toward a way of theorizing such biopolitics in milieus beyond the modern West. Relying on cultural and historical materials from South India, I call attention to three domains of local biopolitical difference: the particular conditions of modernity that constitute certain human lives as an animal object of government, the quotidian practices of care and struggle through which animals are governed in moral terms, and the cultural idioms through which these lives become visible and intelligible as appropriate sites for the exercise of both power and resistance. The empirical ground of this article is formed by three modes of government of human and animal existence in colonial and postcolonial South India: the management of a population of subjects putatively criminal by nature as organisms of instinct and impulse by means of the colonial Indian Criminal Tribes Act; the contemporary echoes of such policing in the everyday practices through which cultivators and plowmen in the region govern the moral conduct of their oxen; and the persistent postcolonial legacies of a Tamil political idiom of “grazing” or restraining populations of human and animal beings deemed incapable of restraining themselves. The intimacy between practices of care and techniques of control in each of these instances suggests that a close attention to animality may provide a way of resolving some of the constitutive paradoxes of the “pastoral” mode of power elaborated by Michel Foucault.</div>
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