Disarming charisma? Mayoralty, gender and power in Medellín, Colombia

The ‘Urban Century’ has seen a rise in power of cities, and the emergence of city mayors as significant political actors both nationally and globally. The power of city mayors, which unifies pragmatic, techno-managerial leadership with the authority and legitimacy of public office, invites a reappraisal of the gendered construction of power in the ‘Urban Century’, and the particular notions of hegemonic masculinity that city mayors recreate. This article explores the example of Medellín, Colombia, whose mayor Sergio Fajardo is widely regarded to have stewarded the city's rapid reduction in violence. Fajardo's leadership can be characterised as typical of the phenomenon of smart, cosmopolitan, charismatic mayors who are seen to respond professionally to local needs by making smart investment decisions and attracting international capital. The emergence of a techno-managerial mayor in the city of Medellín, which during the 1990s was the epicentre of Colombia's multi-faceted conflict with the highest homicide rate in the world, represents a fundamental change to the identity and gender of power in a context of violent conflict where legitimate authority in terms of a monopoly on the use of force, was fiercely disputed. I use this example to explore how mayoral power is gendered and how it relates to violence, which is central to liberal theories of leadership and the focus of the feminist critique of them. The possibility that such a character attain power indicates underlying changes in the gendered structure of political space, including the institution of a Sub-Secretariat for Women and formalisation of participation in political process

Narrative environments: how do they matter?

The significance and possible senses of the phrase 'narrative environment' are explored. It is argued that 'narrative environment' is not only polysemous but also paradoxical; not only representational but also performative; and not just performatively repetitive but also reflexive and constitutive. As such, it is useful for understanding the world of the early 21st century. Thus, while the phrase narrative environment can be used to denote highly capitalised, highly regulated corporate forms, i.e. "brandscapes", it can also be understood as a metaphor for the emerging reflexive knowledge-work-places in the ouroboric, paradoxical economies of the 21st century. Narrative environments are the media and the materialities through which we come to comprehend that world and to act in those economies. Narrative environments are therefore, sophistically, performative-representative both of the corporate dominance of life worlds and of the undoing of that dominance, through the iterative responses to the paradoxical injunction: "learn to live"

Colonial Legacies, Postcolonial Biologies: Gender and the Promises of Biotechnology

Three decades of work in the feminist studies of science and technology have shaped our evolving understandings of the relationships between sex, gender, and biotechnology. Sex, and gender are most often reduced to binary categories, severely limiting our conceptions not only of human diversity, but those of science and technology. Using two case study set in India, transnational surrogacy and the Indian Genome Variation Project, this paper explores how popular positions around biotechnology are reduced to binary positions promoting and opposing biotechnology as the solution for the economic and social development of India. By locating surrogacy and genomics within the larger geopolitical, historical, economic and cultural transformations of postcolonial India, the paper argues that both technologies are far more complex in their impact on women and gender. Why does technology become the major site of hope for the future? Why does genomics become the site for the promises of good health? Why has India become a site for reproductive tourism, and transnational surrogacy in particular? Drawing on the social studies of science, the paper argues that technology and human bodies are never neutral but always prefigured with a gender, race, caste and sexuality. Surrogacy and genomics should be understood within these colonial and postcolonial histories of science and technology

Vampires, Viruses and Verbalisation: Bram Stoker’s Dracula as a genealogical window into fin-de-siècle science

This paper considers Bram Stoker’s novel Dracula, published in 1897, as a window into techno-scientific and sociocultural developments of the fin-de-siècle era, ranging from blood transfusion and virology up to communication technology and brain research, but focusing on the birth of psychoanalysis in 1897, the year of publication. Stoker’s literary classic heralds a new style of scientific thinking, foreshadowing important aspects of post-1900 culture. Dracula reflects a number of scientific events which surfaced in the 1890s but evolved into major research areas that are still relevant today. Rather than seeing science and literature as separate realms, moreover, Stoker’s masterpiece encourages us to address the ways in which techno-scientific and psycho- cultural developments mutually challenge and mirror one another, so that we may use his novel to deepen our understanding of emerging research practices and vice versa (Zwart 2008, 2010). Psychoanalysis plays a double role in this. It is the research field whose genealogical constellation is being studied, but at the same time (Lacanian) psychoanalysis guides my reading strategy. Dracula, the infectious, undead Vampire has become an archetypal cinematic icon and has attracted the attention of numerous scholars (Browning & Picart 2009). The vampire complex built on various folkloristic and literary sources and culminated in two famous nineteenth-century literary publications: the story The Vampyre by John Polidori (published in 1819)2 and Stoker’s version. Most of the more than 200 vampire movies released since Nosferatu (1922) are based on the latter (Skal 1990; Browning & Picart 2009; Melton 2010; Silver & Ursini 2010). Yet, rather than on the archetypal cinematic image of the Vampire, I will focus on the various scientific ideas and instruments employed by Dracula’s antagonists to overcome the threat to civilisation he represents. Although the basic storyline is well-known, I will begin with a plot summary

On Laruelle and the Radical Dyad: Katerina Kolozova's Materialist Non-Humanism

As one of the seminal theorists further developing François Laruelle’s politically-poised “non-standard philosophy,” Katerina Kolozova’s approach to animality and feminism is part of a particular post-humanist Marxist continuum (which includes Rosi Braidotti, Luce Irigaray, Donna Haraway and N. Katherine Hayles). Nonetheless, Kolozova distinguishes herself from this lineage by adhering to Laruelle’s method, liquidating philosophy of its anthropomorphic nexus. Thus, Kolozova also belongs to a more recently inaugurated and nascent tradition, working in tandem with post-Laruellean philosophers of media, technology, aesthetics and feminist critique, such as Bogna Konior, Yvette Granata, Jonathan Fardy and John Ó Maoilearca. Within this variegated assemblage, Kolozova’s most recent project, Capitalism’s Holocaust of Animals(2019), saliently reconciles and radicalizes Haraway’s epochal dyad of the “inhuman”—a bifurcation riven by technology on one node and the animal on the other—by a resolution of superlative unity. This methodology, adhering to Laruelle’s system of“synthesis-without-synthesizing” attempts to dissolve the spectral chimeras that have haunted philosophy’s metaphysical heredity, proffering a generic identity

Bodies of Knowledge: An Anatomy and Kinesiology of the American Prison Nation, \u27Human\u27-making, and Twenty-first-century Techno-gods

The social production of hegemonic knowledge has historically been legitimized in relation to the sanctioned status of the ‘Human’.[1] Beginning with the American Prison Industrial Complex and what sociologist Beth E. Richie conceptualizes as the “prison nation,” I will show the ‘human’ as a contingent and composite status appearing along a spectrum of Flesh, Body, and ‘Human’ (Flesh-Body-‘Human’) statuses and subjectivity. Bringing this ‘Human’ continuum into conversation with twenty-first-century media, (micro)computational technologies, and contemporary knowledge and social economies, I expand the notion, reach, and scale of the American “prison nation.” Following Mark Hansen’s treatment of twenty-first-century digital media, I posit that the contemporary, technologically mediated and “datafied” prison nation,[2] like digital media, performs a further displacement of the ‘Human’ as “the privileged arbiter of experience.”[3] This displacement has various effects which I explore in terms of what I call a techno-apotheosis in the advent of techno-gods. I propose that subjectivity is affected and should be rethought in terms of networked assemblages of subject positions and thing positions, or ‘human’ selves and thing selves.[4] With this, a technologically mediated and transnationally competitive economy of the ‘Human’ emerges. (Re)produced as it is circulated through social institutions of neoliberal, law-and-order governance, this globalizing ‘Human’ economy situates each social entity—human and other-than-human, organic and inorganic, material and immaterial—within relational, networked, epistemological and ontological continua operational as the twenty-first-century “datafied” “prison nation.” [1] Throughout, I am deploying Brian Massumi’s conceptualization of the “social” as an articulation of the cofunctioning of the cultural, political and economic, and which, following Gilles Deleuze among others, includes human and nonhuman, organic and inorganic, material and immaterial entities and processes as efficacious actants within these enmeshed spheres. [2] For Patricia Ticineto Clough and Mark Hansen “datafication” refers to the full digital landscape of data analysis and computation the scale and capacity of which is unprecedented. This digital landscape includes ‘big-data’, data mining, tracking, surveillance, capture, and affect-based ‘predictive’, anticipatory, biometric, and environmental measure and modulation at unprecedented scales of molecular and molar ‘visibility’ and ‘sense-ability’. [3] See Mark Hansen’s work, Feed-Forward: On the Future of Twenty-First-Century Media (Hansen 50-52). [4] For a rich engagement with thingness see Patricia Ticineto Clough’s forthcoming Introduction to The User Unconscious, which picks up and expands Sue Grand’s work on trauma and split subjectivity in “Unsexed and Ungendered Bodies: The Violated Self,” 2003