By Banu Bargu
Starve and Immolate tells the tale of leftist political prisoners in Turkey who waged a dangerous fight opposed to the creation of excessive protection prisons by way of forging their lives into guns. Weaving jointly modern and significant political thought with political ethnography, Banu Bargu analyzes the loss of life speedy fight as an exemplary although no longer extraordinary example of self-destructive practices which are a outcome of, retort to, and refusal of the more and more biopolitical sorts 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 disagreement. A severe reaction to Michel Foucault's Discipline and Punish, Starve and Immolate facilities on new varieties of fight that come up from the uneven antagonism among the country and its contestants within the modern legal. Bargu finally positions the weaponization of lifestyles as a bleak, violent, and ambivalent type of rebel politics that seeks to wrench the ability of lifestyles and loss of life clear of the trendy nation on corporeal grounds and in more and more theologized kinds. Drawing consciousness 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 guns' practices of resistance, their chances and limitations.
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Extra resources for Starve and Immolate: The Politics of Human Weapons (New Directions in Critical Theory)
There's a burgeoning literature that addresses the increase of self-destructive sorts of political fight, rather within the final 3 many years, marshaling a number of factors and interpretations to be able to light up this complicated and elusive phenomenon. probably the most universal motives is to put those activities inside a framework of fanaticism, regularly pushed via spiritual ideals. 39 The weaponization of existence, fairly in its extra competitive, offensive modalities, it truly is argued, is stimulated via Islamism in its fundamentalist model that condones violence opposed to its infidel enemies and seeks political supremacy in the course of the waging of holy struggle within which person self-sacrifice Introduction within the identify of God is sought so as to in achieving the prestige of martyrdom and a rewarded afterlife. forty Following this line, the extra protective modalities of self-destructive practices, reminiscent of self-immolation, were linked to Buddhism and Christianity. forty-one A corollary of the non secular fundamentalism argument issues to the life of “cultures of violence”42 or “cultures of dying” within which martyrdom is exalted, whether this exaltation will not be exclusively because of non secular convictions. forty three students have argued that self-destructive practices can come up from a nonreligious development of victimhood and the view that the political physique is an “afflicted physique” that should be reversed through radical motion. forty four it's a logical final result, the argument is going, that struggles could be directed towards the attainment of martyrdom in geographies the place the consistent presence of violence, exacerbated through religiosity, has formed pop culture and mechanisms of subjectivation to foster a frequent popularity of self-destructive acts or even supply them legitimacy. forty five The emphasis on faith has resulted in the development of lineages for those modern practices via old narratives of spiritual martyrdom. Of critical curiosity to the Islamism thesis is the family tree that emphasizes the Karbala occasion of 680 ce (where the prophet’s grandson Husayn was once killed along with his seventy-two males within the struggle over the succession of the caliphate after Mohammed’s death), which has generated the Shia interpretation of Husayn’s loss of life as a willful act of martyrdom that used to be meant to motivate others to struggle opposed to injustice. The anniversary of Husayn’s loss of life is venerated via a sequence of rituals that enact the affliction of Husayn at the battlefield: self-flagellation, self-mutilation, and other kinds of self-harm are average parts of the Ashura, pointing to a continuous culture within which martyrdom instructions nice worth. at the extra competitive finish, the seditious sect of Ishma’ili “assassins,” sometimes called the Hashishiyun, led via Hassan Sabbah within the overdue 11th and early 12th centuries, has been well-known as a medieval precursor of today’s suicide attackers, according to their perform of accomplishing suicidal missions to be able to kill these in energy, quite fashionable individuals of the Sunni ruling elite.