Traditions of Yoga in Existential Posthuman Praxis

This is a discussion of Francesca Ferrando’s book Philosophical Posthumanism, focusing in particular on three chapters, “Antihumanism and the Ubermensch,” “Technologies of the Self as Posthumanist (Re)Sources” and “Posthumanist Perspectivism.” It traces the origins and implications of the concepts at the center of these chapters from a posthumanist perspective. It then evaluates these implications from the viewpoint of a non-Western praxis, specifically the spiritual praxis of Indian yoga. For this, it elaborates briefly on some genealogies of yoga and discusses what an intersection of posthumanism and yoga may look like. It holds that such a consideration would enhance the concepts of the chapters in question in Ferrando’s text.

Individual Healthcare and Socially Constructed Identities: Cases of Women Suffering from Cardiovascular Diseases (CVDs)

Study aims at examining socio-cultural factors in the form of personal perception of the respondents towards Cardiovascular Diseases (CVDs) and the resultant impact of this perception on the CVDs management regimen of the respondents. Social construction of illness is used to investigate these factors. Entire data were collected at Superspeciality Hospital, Jammu (India) and 41 personal interviews were conducted. Field research also consisted of observations which was done by employing purposive sampling method. Results demonstrate that factors like inability to carry out household chores, financial constraints, lethargy etc. have a bearing on the care seeking behavior of the respondents. Women constantly juggle between maintaining family equilibrium and maintaining their health. Socially constructed image of a healthy woman is somewhat difficult to achieve even if technologies of the self and anatomo-politics come into play because gendered nature of healthcare in India makes it difficult for these women to prioritize their health needs.

“What kind of cop are you?”: Disco Elysium’s Technologies of the Self within the Posthuman Multiverse

I suggest in this article, drawing upon Francesca Ferrando, Karen Barad and N Katherine Hayles, that Disco Elysium illustrates the human through the mode of a ‘posthuman multiverse’. Per Ferrando, humans and other beings act as nodes in a material multiverse while what we think, eat, our behaviours and relations, create part of a rhizomatic ecology that can be understood as who and what we are. This, I illustrate, overcomes a complicated tension in existing posthuman theory, particularly as it relates to game studies. Although theorists have detailed the entanglement of players and machines, and the new materialist nature of becoming, it is unclear to what extent human-machine assemblages can be said to be a singular ‘thing’. This is tackled in Disco Elysium as the seemingly mundane and often invisible actions the player takes, all play a role in constructing Harry Dubois and the world that is also endlessly producing him. Game actions, therefore, can be viewed as ‘technologies of the multiverse’, the ontological functions through which beings come to exist in a dimension. The game positions the player in a ‘relational intra-activity’ not only with the actions and outcomes of play, as discussed in previous scholarship, but also with the hypothetical outcomes of choices they have not made. When read through the lens of Ferrando’s philosophical posthuman multiverse, Disco Elysium represents a valuable resource for bridging gaps in contemporary posthuman scholarship.

Fulfilling the self through food in wellness blogs: Governing the healthy subject

In the world of wellness, food and eating are fundamentally important to one’s subjectivity: the self in this sphere is created and maintained through food consumption along a plant-based, ‘wholesome’ and healthy personal journey to well-being. This article focuses on the analysis of wellness food blogs run by women, aiming to map out the technologies of the self through which the ‘ideal wellness subject’ is created. The analysis examines technologies of subjectivity as they aspire towards (1) balance, (2) healing and (3) narrativization of the self. The article suggests that the subjectivities related to wellness culture draw from postfeminist and healthist ideologies and are based on a neoliberal discourse of individuality and self-control. The sociocultural indifference of wellness culture and its prerogative to police the self through culturally hegemonic pursuits based on (the right kind of) consumption makes the language of wellness a prominent neoliberal discourse.

‘THE GREAT YOUTUBE PURGE OF WRONGTHINK’: ALTRIGHT ADAPTATIONS IN A CHANGING PLATFORM ECOLOGY

Social media platforms are under increasing pressure to counter racist and other extremist discourses online. The perceived "independence" of platforms such as YouTube has attracted AltRight "micro-celebrities" (Lewis, 2020) that build alternative networks of influence. This paper examines how the discourses of one online AltRight "manfluencer" responds to tightening controls over allowable speech. We present analysis of the YouTube channel of the Swedish far right bodybuilder and motivational speaker Marcus Follin, or "The Golden One". His specific approach to politics includes fitspiration, motivational speaking, and other kinds of neoliberal technologies of the self that in his ideology come together as a call to defend white motherlands and join hands between European nations to fight against globalism and multiculturalism. Through conducting post-foundational discourse analysis of a corpus of 40 videos, we identify three prominent strategies that he uses to respond to increased control of online spaces. The first is to increase cultural encryption, constructing social media as territories in a “metapolitical” war will be won culturally. The second is partial articulation, where he stays focused on positive messages, and his ideology is explained as being about love, not hate. The third is migration, diversification, and new platform-specific foci, through which he finds new and ‘independent’ online spaces and builds new audiences. We conclude that we need more nuanced understandings of how far right ideologies might thrive and build resilience in response to pressure on their speech.

Teacher Agency as Technologies of the Self and as Actionality: Implications for ELT Micro-Centric Policy Making

This article critically examines the notion of teacher agency in light of two important conceptual frameworks: technologies of the self and transitionalist-actionistic, or conduct pragmatism. Using the former framework, teacher agency was analyzed in terms of its inherent status and dynamic flux within one’s self, while using the latter it was scrutinized for its transitional-actionistic nature triggered by one’s action or conduct. The article then argues that viewing teacher agency from these two vantage points can contribute to our understanding of the crucial role a teacher can play in creating a micro-centric policy of teaching and learning English in a specific locality, as well as of the enactment of this policy by individual teachers in a classroom setting. Implications for this critical examination of teacher agency include the import of the (re)activation of teacher agency, and its enactment both in the policy-making processes and in the teaching practices.

“From My Body Alone Do I Know This”: Sacrament & Scripture as Technologies of the Self in the Work of Jacob Böhme

This essay employs Michel Foucault’s typology of technologies to elucidate the relationship between early modern Eucharistic polemics, scriptural hermeneutics, and the practice of self-creation in the work of Jacob Böhme (1575–1624). Böhme’s work has often been dismissed as philosophically and theologically incoherent. Yet when understood as a therapeutic practice of self-transformation, what might appear to be madness can be seen as method. I demonstrate that Böhme created a program of “spiritual exercises,” rooted in the corporeal imagination, which absorbed and subverted religious power by reinterpreting two institutional “technologies of power” – the Eucharist and scriptural hermeneutics – and synthesizing them into a “technology of the self.” I show that Böhme drew upon esoteric thought to radicalize early modern Protestantism, transforming it from a form of religious protest bent on institutional reform into a countercultural spirituality centered on self-creation. Thus, Böhme developed a creative hermeneutics that appropriated and rejected aspects of competing Protestant modes of sacramental and scriptural interpretation to formulate an erotic gnosis of self and world exploration.