By Banu Bargu

Starve and Immolate tells the tale of leftist political prisoners in Turkey who waged a perilous fight opposed to the creation of excessive safeguard prisons by way of forging their lives into guns. Weaving jointly modern and important political conception with political ethnography, Banu Bargu analyzes the loss of life quick fight as an exemplary even though no longer remarkable example of self-destructive practices which are a end result of, retort to, and refusal of the more and more biopolitical different types of sovereign energy deployed round the globe.

Bargu chronicles the reports, rituals, values, ideals, ideological self-representations, and contentions of the protestors who fought mobile confinement opposed to the historical past of the background of Turkish democracy and the remedy of dissent in a rustic the place prisons became websites of political war of words. A serious reaction to Michel Foucault's self-discipline and Punish, Starve and Immolate facilities on new types of fight that come up from the uneven antagonism among the country and its contestants within the modern legal. Bargu eventually positions the weaponization of lifestyles as a bleak, violent, and ambivalent kind of rebel politics that seeks to wrench the facility of existence and loss of life clear of the trendy nation on corporeal grounds and in more and more theologized varieties. Drawing recognition to the existential dedication, sacrificial morality, and militant martyrdom that transforms those struggles right into a complicated amalgam of resistance, Bargu explores the worldwide ramifications of human weapons' practices of resistance, their chances and obstacles

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Additional resources for Starve and Immolate: The Politics of Human Weapons (New Directions in Critical Theory)

Example text

They also described the “latent slavery in the family” that involved domestic labour and the agency of the male worker as a broker for the labour of his wife and children (Vogel 1983: 44–50). But in actuality, Marx and Engels maintained, patriarchal authoritarianism and property relations had been combined long before capitalism. Engels’s explanation for this situation, based on Marx’s notebooks, was that the subordination of women originated with the advent of classes and that in fact the conditions of women’s oppression improved with the progress of the productive forces.

For Marx, politics is the confrontation of class against class at the level of state power, and a society without exploitation would have no classes, and thus need no state. Bourgeois ideology According to Marx, the major limitation on the political action of the working class is not really the capitalist state, but bourgeois ideology, wherein “men and their relations appear upside down, as in a camera obscura” (MECW5: 36). The implication of this celebrated claim is that the working class has material interests in social revolution but is imbued with false consciousness regarding these material interests.

The human being, Marx went on to claim, is a “universal animal” who, because it is conscious, can imitate the transformations of nature performed by any other animal and, indeed, can imaginatively transcend the instinct-driven “work” of the animal kingdom. Labour, though, is historical: as the implements and methods of labour vary, marx before marxism 19 human beings alter the expression of their essence. The consequence is that labour is both generated by human species being and in turn forms that species being as a historical product.

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