As we saw above in the brief history of modern sovereign power, it need bodies and “bare life” to manifest itself. Although the sovereignty of the nation or community can be inscribed upon the dead body of an ethnic or racial other, and the authority of local strongmen is manifested by their punishment of deviants or “outsiders”, the other of the state is always a murky, secretive and ubiquitous world of the traitors, the spy, and the ganster. As Siegel shows in the context of Indonesia in the 1980s and 1990s, the Suharto regime was adapt in a politics of vague rumours and allegations that produces a steady flow of stories in the tabloid and popular press about misterious “criminals” in Jakarta. These stories created a climate of fear, a sense of a ubiquitous and undefinable enemy, and allowed the police and other agencies of the state to constantly perform its part as a guarantee of normalcy and safety (Siegel 1998).
As we saw above in the brief history of modern sovereign power, it need bodies and “bare life” to manifest itself. Although the sovereignty of the nation or community can be inscribed upon the dead body of an ethnic or racial other, and the authority of local strongmen is manifested by their punishment of deviants or “outsiders”, the other of the state is always a murky, secretive and ubiquitous world of the traitors, the spy, and the ganster. As Siegel shows in the context of Indonesia in the 1980s and 1990s, the Suharto regime was adapt in a politics of vague rumours and allegations that produces a steady flow of stories in the tabloid and popular press about misterious “criminals” in Jakarta. These stories created a climate of fear, a sense of a ubiquitous and undefinable enemy, and allowed the police and other agencies of the state to constantly perform its part as a guarantee of normalcy and safety (Siegel 1998).
การแปล กรุณารอสักครู่..