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biopolitics, commentary on session #1: preface and introduction

Maiming rights: between power and vulnerability

In the dimly lit corners of our collective consciousness, there lies a question, one that has been whispered in hushed tones in the grand halls of academia: What does it mean to have the right to maim? As I sat through the inaugural session of our biopolitics course, the weight of this question pressed somehow heavily upon me. It was like the sensation of a dense fog, obscuring the path ahead, yet beckoning me to venture deeper.

Jasbir Puar’s “The Right to Maim” is not just a book; it’s a provocation. It’s a challenge to our preconceived notions of power, control, and the human body. Remember Foucault’s musings on biopower? Puar takes it a step further, diving headfirst into the murky waters of debility, capacity, and disability. But let’s not get ahead of ourselves. Let’s start at the beginning, shall we?

The preface of “The Right to Maim” is akin to the opening sequence of a gripping film. It sets the stage, introduces the characters, and hints at the drama to unfold. But what truly caught my attention was the introduction. It’s here that Puar lays out their thesis, drawing us into a world where the body is both a site of resistance and subjugation. It’s reminiscent of Orwell’s “1984,” where power is not just about control but also about the ability to inflict pain. But Puar goes beyond Orwell, asking: What if power is not just about the right to inflict pain, but also the right to maim?

Now, fellow thinkers, I invite you to pause for a moment.

[trigger warning: imaginations of pain and conflict]

Close your eyes and imagine a world where the state has the authority to maim its citizens. It’s a chilling thought, isn’t it? But as Puar argues, this is not just a dystopian fantasy. It’s a reality for many, especially in conflict zones. Think of the countless stories from war- and conflict- and terror-inflicted places, where bodies are broken, not just to punish, but to control.

But why maim?
Why not kill?

This is where Puar’s argument becomes particularly intriguing. Maiming, she suggests, is a form of biopolitical control. It’s about creating a population that is perpetually debilitated, dependent, and thus easier to control. It’s a Machiavellian strategy, one that is both cruel and effective.

Yet, as I sat in that seminar room, listening to the first reflections on ableness, disability, debility, and activisim, I couldn’t help but wonder: Is there a silver lining? Can the maimed body also be a site of resistance? Can it challenge the very power structures that seek to control it?

In the world of pop culture, the underdog is celebrated, the one who rises against all odds. Think of characters like Furiosa from “Mad Max: Fury Road” or Bran Stark from “Game of Thrones.” Both are physically debilitated, yet they challenge and subvert the power structures around them – to a certain degree, and, of course, a matter of interpretation. Can real-life maimed bodies do the same?

As we venture deeper into “The Right to Maim,” I invite you to join in on this intellectual journey. Let’s explore the nuances of Puar’s arguments, challenge their assumptions, and perhaps, just perhaps, find some answers to these pressing questions.

In the words of the great philosopher Socrates, “The unexamined life is not worth living.” So let’s examine, let’s question, and let’s discover. After all, isn’t that what academia is all about?


OpenEdition schlägt Ihnen vor, diesen Beitrag wie folgt zu zitieren:
Victoria Mummelthei (25. Oktober 2023). biopolitics, commentary on session #1: preface and introduction. Keine Disziplin – No Discipline. Abgerufen am 9. März 2026 von https://doi.org/10.58079/13jny


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