Puar reads Palestine not as a state of exception, but as something considerably more potent. As I read it, Palestine emerges rather as a theater of biopolitical experiment, in which control societies test out, through varying styles of life-halting or -inhibiting violence, the modes of regulation proper to surplus populations.
The emplacement of fear and terror in the soul is what I am calling the maiming of psychic life. It is this sense of injury that extends Puar’s moving account of the violence suffered by Palestinians as they are transformed into a debilitated population to what secular sovereign power enacts on Muslims, Arabs, and “Muslim-looking” bodies writ large.
As Puar illustrates, debility ensures future sources of profitable capacitation in the name of liberal democracy and liberal rights bearing subjects. I am interested in what can be gained by attending to religion in this constellation, with the goal of further elaborating the dialectic of material and belief that engenders debility.
The biopolitics that Puar chronicles is not bent on elimination but rather on producing and measuring excess in order to extract value from it, in order to incorporate and use whatever remains in a project of ever-expanding control and validation of Israeli state legitimacy.
Scratch beneath the surface, and eugenic logic flows deep and wide. It is one thing to be moved by pity and engage in charity, or even to be moved by justice and seek to dismantle structural barriers that impede disabled people from flourishing. But it is quite another thing to imagine . . . how and why we might “conserve” disability against the possibility of a curative future.
The very characteristics that disabled people value about their embodiment are targeted as bodily states that will be ‘fixed’ in the resurrection. If the Kingdom of God is a place that eradicates disability, however, it may also eradicate our hard-won disability pride.
On Tuesday, we perhaps must break the commandment to feed the hungry, heal the sick, welcome the stranger, free the prisoner – to love “the least of these” as if they were God incarnate.
The current conjuncture of crises – climate change, pandemics, the rise of fascism and state violence, the backlash of white supremacy and heteropatriarchy against anti-racism, feminism, and queer/trans liberation, the deepening extractivism of capitalism, the further dispossession and disposability of mass incarceration and deportation, etc. – can be dismantled, swiftly, like a flood, a hurricane, a wildfire – if we can organize ourselves.
Socially, economically, and politically the time of COVID-19 in the Pacific has been a mixed one. In one way it has been apocalyptic (literally an “uncovering” or “unmasking”); truths about the region’s true political economy can no longer be denied. On the other hand, the COVID-19 era has provided opportunities for governments to “mask” and cover up inconvenient truths of the region.
While for the most part, the field of psychiatry remained immune to and dismissive of Christian attempts to influence them, these conversations led to the incorporation of psychiatric (and sometimes pseudo-psychiatric) modalities into the pastoral counseling movement.
By the first decade of the nineteenth century, a new idea had entered the Western world. Psychiatrists, naturalists, politicians, and theologians throughout Europe and North America came to believe that there existed a form of insanity that caused its victims to express false religious opinions, to hold clearly unreasonable religious beliefs, or to dwell too deeply on religious issues.
According to Burroughs and Gysin, the power of language was the thing. There was something queer, indeed, about the capacity of any language to channel all manner of patterns and directives that had nothing, essentially, to do with the words that comprised that language.