For Foysal Ahmed, author and young editor, ebong Boi
Politics appears everywhere around society even when humans talk about sexuality mainly because this word is extremely useful for defining the real nature of its relative state, historically and in the present. It is timely, if not obligatory, today to develop psychology and philosophy of the most relevant power relations beyond the simple conceptual framework provided by traditional formal politics.
In fact, it may be imperative that the political discourse dealing with power relations be for reasons less conventional than those to which humans are accustomed, that it, therefore, seems appropriate to define for reasons of personal contact and interaction between the members, groups, defined, and coherent groups: races, castes, classes and sexes. Because it is precise because certain groups are not represented in a series of recognised political structures, their position tends to be so stable and their oppression is very continuous. The state of affairs, not less today in postmodernity than in the zenith of modernity, whose academic bodies are more and more docile in conditions of bureaucratisation and consumers under advanced and differentiated capitalism, reminds us of imprisoned modern panoptic prisoners described by Bentham in the nineteenth century and used as a model for modern Foucault surveillance methods; in particular, and in this exemplary genealogical study. Hence, the idea that human society is characterised by its panopticism, and it is the fact that the subjectivities of citizens in modern societies, and especially in postmodern societies, are decisively determined, a surveillance system that ranges from total surveillance, such as CCTV security cameras in shopping centres and security complexes, to measuring devices, cameras and radar radars to regulate the flow of traffic to administrative systems and discursive, thru the leaders who are continually fighting a complete bureaucracy and includes no less panoptic control system than Bentham’s panoptic paradigm, with those who are subject to it, whether managers or workers, they self-submit by monitoring their own consistent behaviour, depending on the behaviour, discursive functioning of administrative systems, do not work in a different way from what has been described and discussed with respect to examining the links between discourse, Will to Power, on the one hand, and between panoptic and discursive surveillance techniques and the tendency to regulate the behaviour of the body so that the bodies, soldiers or academics, can demonstrate certain docility, in particular, the control of the activity: tendency, since the post-structuralists such as Lacan, Julia Kristeva, and Derrida argued convincingly.
All the subjects have the capacity to adopt a discursive position vis-a-vis the tendency to be spoken by the dominant discourse.
All sexual relations are primarily power relations, for example, they describe sexuality as a social construct operating in the fields of power, and not simply as a set of biological indications that or do not find, liberate directly the power is intrinsic to sex-related sexuality in heterosexual relationships that men and women conspire to promote a single standard of dominant heterosexual masculinity, the man in the head. In general, it is so common to think that sexuality and power are intimately linked; it would be very difficult to ignore the nature and effects of social power on sexuality. Power relations in different sexual contexts, as complex as they are, are fundamental to understanding the various expressions and sexual relationships. These understandings offer important social considerations for a theory of expanded personal construction (PCT). Individuals’ constructions not only require analysis, but social factors such as oppression, privilege, social inequality, social control and resistance to power also call attention. This is based on the theory and research of various social science disciplines on power relations in general, and sexuality in particular, to examine how power affects sexuality and how the PCT adapts and should to adapt to social power.
In the United States, recent events have forced people to recognise that the relationship between races is certainly political and involves the general control of a community, defined by birth, on another community, also defined by birth. The groups that govern by right of birth are rapidly disappearing, however, there is still an old and universal pattern for the domination of one group of births by another: the prevailing pattern in the field of sex. The study of racism has convinced us that a real political situation operates between races to perpetuate a series of oppressive circumstances. The subordinate group has inadequate redress thruogh existing political institutions and, therefore, is dissuaded from organising in the conventional political struggle and opposition. Mary Schmelzer (1993) has admirably demonstrated how a counter-discursive practice can be developed in the interstices of the panoptic educational spaces of an American university, and there is nothing to prevent this from being impossible in South African universities. Schmelzer describes the operation of the panoptic-discursive apparatus in a subtle and precise way, inasmuch as it resonates with all those who have experience in American universities, but also with South African academics to the extent that it reflects what they live today. From her evocation of the insidious manner in which the apparently harmless administrative assistant and the well-intentioned accomplishment of her tasks activate, broaden and reinforce the panoptic discursive system according to which the institution functions, to the enumeration of the multiple levels in which academic staff members and students work, reminds individual around society that anyone working in a university system cannot escape the discursive-panoptic eye that demands its price. This includes determining pedagogical standards through, for example, the uniform duration academic environment, which presupposes that intellectual work is carried out at the same pace in all disciplines.
Hamid Rayhan is the editor at FREE THINK NOW, covering security, consumer technology, and anything else that seems interesting. Also, he writes fictions, poems and essays on culture, literary theories and philosophy.