Raygun, Foucault, Politics, Society
Michel Foucault's philosophical ideas have significantly shaped debates around power, identity, and social justice, from the Olympics to New Zealand politics.
Many of us cringed or laughed at the Australian woman breakdancer, known as Raygun, doing such a bad dance routine at the Olympics that she was awarded zero points by the judges. Gunn was making a political statement related to her concerns about the institutionalisation of breakdancing through the Olympics. Gunn is a university professor, with a focus on breakdancing, gender and politics, and this act of protest can be related to the philosophies of early 20th century French philosopher, Michel Foucault, particularly his ideas on power, discipline, and normalisation.
Foucault argued that modern societies exert control through subtle forms of power that discipline individuals and normalise behaviours. This is evident in institutions like prisons, schools, and hospitals, where rules and standards are imposed to regulate behaviour. In the context of breakdancing, Gunn's fear is that the sport's inclusion in the Olympics could lead to a similar form of institutional control. The International Olympic Committee (IOC) could impose strict codes and scoring systems that prioritise certain elements over others, thereby normalising a specific style of breakdancing and marginalising its more spontaneous, creative aspects.
Foucault's concept of “biopower” also comes into play here. Biopower refers to the regulation of populations through institutions and norms. By bringing breakdancing into the Olympic fold, the sport could be subjected to biopower, where its practitioners are disciplined to conform to standardised criteria, potentially stripping away the cultural and artistic essence that defines it.
Gunn's zero-point routine at the Paris Olympics can be seen as a form of resistance to this normalisation. By performing a routine that did not conform to the judges' expectations, she highlighted the tension between the sport's original, free-form nature and the institutional pressures to conform. This act of defiance aligns with Foucault's idea that power is always met with resistance, and that such acts can reveal the underlying mechanisms of control.
Gunn's critique of the sportification of breakdancing through the Olympics resonates with Foucault's theories on power, discipline, and normalisation. Her performance serves as a poignant example of the struggle to maintain the authenticity of a cultural practice in the face of institutional pressures.
While Foucault's work has contributed to a more nuanced understanding of societal dynamics, the uncritical application of his thinking also poses several risks that warrant careful consideration. The French philosopher argued that power is not simply a coercive force, but a productive one that creates knowledge and shapes society. He believed discourse (how we use language) reflects and reinforces power structures, with certain discourses becoming dominant while marginalising others. His method of genealogy aimed to uncover how power dynamics have shaped our understanding of concepts like madness, criminality, and sexuality over time.
In New Zealand politics, Foucault's ideas have influenced parties like Labour, the Greens, and the Māori Party. His critiques of institutions and emphasis on resistance have informed policies related to social justice, identity politics, and institutional reform. However, the application of Foucauldian concepts carries several dangers.
One significant risk is the potential for relativism and erosion of truth. Foucault's view that truth and knowledge are contingent can contribute to relativism, where objective facts are less influential than subjective narratives. The emphasis on identity and power dynamics in contemporary social justice movements, partly influenced by Foucault's ideas, has led to increased social division and a focus on symbolic rather than material change. In some educational contexts, particularly in the humanities, Foucault's ideas about the social construction of knowledge have been used to justify relativistic approaches that undermine the pursuit of truth and critical thinking skills.
Another concern is the overemphasis on individualism. Foucault's focus on resistance and self-care can lead to an overly individualistic approach to politics, neglecting collective action and solidarity. In New Zealand, this is seen in social justice movements that prioritise personal empowerment over systemic change. The body positivity movement, for instance, has been criticised for emphasising individual self-acceptance while overlooking broader structural issues contributing to body image problems.
Foucault's philosophy also lacks a clear normative foundation, which can make it difficult to build consensus or justify decisions, potentially leading to paralysis on complex ethical issues. Debates around euthanasia and abortion in New Zealand have sometimes struggled to find resolution due to the lack of a shared moral foundation.
There's also potential for manipulation of Foucault's insights into power and discourse by political actors to shape public opinion and maintain their influence. In New Zealand, this is evident in the use of strategic communication and narrative framing by parties and interest groups. The use of “dog-whistle politics” (employing coded language to appeal to specific groups while avoiding explicit statements) exemplifies this dynamic.
Critics argue that Foucault's focus on power and discourse leads to insufficient attention to economic injustices. In New Zealand, this has manifested in debates around the Labour and Green parties' emphasis on identity politics, which has contributed to neglecting working-class concerns and structural economic issues.
The application of Foucault's ideas in identity politics has led to cultural essentialism – reductive understandings of group identities that overlook internal diversity and complexity. In New Zealand, this is evident in debates around biculturalism and multiculturalism, where emphasis on the Treaty of Waitangi has led to an oversimplified binary understanding of society that doesn't fully capture contemporary cultural complexities.
New Zealand can harness the valuable insights offered by Foucault's thinking while mitigating its potential risks. This balanced approach requires a commitment to open dialogue, evidence-based policymaking, and engagement with diverse perspectives and practical considerations.
Navigating the complexities of contemporary politics, culture, and society demands a nuanced understanding of power dynamics and social structures. Any philosophy should be applied critically, and as can be seen with Raygun’s Olympic performance, its application can be both inspiring and cringeworthy at the same time, depending on your viewpoint.
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