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Contrary to most postcolonial approaches that focus on modernity/coloniality, this article argues for the relevance of heterarchical theories of power. In his lectures at Collège de France, Foucault shifts from a microphysical and corpopolitical analytic of power towards a biopolitical analytic of power. This shift in Foucault's focus is analyzed through Quijano and Wallerstein's theorization of the modern/colonial world system. In doing so, this paper details the ways in which corpopolitics, biopolitics, and geopolitics operate on the micro-, meso- and macro-levels of power, respectively. Further decolonial research should give deeper consideration to heterarchical theories of power, particularly as they relate to multiple temporalities within the modern/colonial world system. [ABSTRACT FROM AUTHOR]

The transition towards a cognitive and post-industrial economy has led to the emergence of new strategies of capture of the immanent productive capacities of the social forces. Heritage entities are subject to, and also participate in, processes by which common creativity and knowledge are being harnessed by novel forms of rent and control. The objective of this paper was to show that conceiving heritage as a common situated in specific contexts rather than as a universal essence can open up novel epistemological spheres of communication between different knowledge practices. Also, it can help bridge some ontological gaps among the various stakeholders in the arena of heritage, such as academics, managers, architects, local communities and market forces. This entails considering heritage as an emergent material and immaterial construction process involving many different agents. Currently, these processes tend towards the privatization of common values and the shattering of local communities. Normally, this situation entails a fundamental alienation between objects and subjects, and the reification of heritage. This paper suggests that considering heritage as a common could provide a different perspective to tackle this crucial problem. Accordingly, scholars should not only be bound to a critical discursive stance, but should also commit to ‘ontological politics’ that would situate them as mediators between the global hierarchies of value generated by heritage and the common productive potential of local communities. [ABSTRACT FROM PUBLISHER]

This paper offers a new interpretation of Émile Durkheim'sThe Elementary Forms of Religious Life(1912) as the basis for reconsidering the Tarde–Durkheim debate of 1903 and the distinctions between a theory of social force and a theory of social assemblage. Resisting traditional interpretations of Durkheim's scientism, this essay traces how concepts of force and energy are centrally developed inElementary Formsto draw new lines between epistemology to ontology for twentieth-century theory. I argue that Durkheim develops an ‘energetic epistemology’ that conceives of the human capacity for shared meaning as a product of invested energy in the form of continually enacted and evolving material practice, thought, and attention. According to Durkheim, when a member of a collective perceives a god or feels belief, he or she actually perceives the accumulated energy of on-going creation and maintenance of objects and ideas by members of a collective. Sacred objects, images, and ideas bear the trace of collective energy the more they are carefully crafted, maintained in spaces that are specially arranged, and written into behavioural codes. This reading of Durkheim allows us to consider him in a lineage of social constructivists and, particularly, in relation to Ludwik Fleck, who has been largely confined to different theoretical discussions when his contributions to sociology have been acknowledged at all. By reconsidering Durkheim, we have occasion to rethink his sociology and understand how he redrew the lines between thought and action, between epistemology and ontology, through the material framework of energy and force. [ABSTRACT FROM AUTHOR]

This paper examines the place of technology in Pierre Bourdieu's social theory, and argues for the relevance of Bourdieu's thought to the study of technology. In moving from an examination of the status of technology in Bourdieu's work through to his broad approach to social practice and his widely cited concept of habitus , it is argued that technologies are crystalliz­ations of socially organized action. As such, they should be considered not as exceptional or special phenomena in a social theory, but rather as very much like other kinds of social practices that recur over time. Ultimately, through the use of Bourdieu's concepts of habitus , field , and capital , we are able to overcome the binary divisions such as technology/society and subject/object that have plagued technology studies. [ABSTRACT FROM AUTHOR]

While 'cultural studies is caught in a traffic jam', at the same time the seemingly global crisis of cultural studies coincides with the late reception and high popularity of cultural studies in the German-speaking countries after the 'cultural' and the 'linguistic turns'. Yet, the political and academic history and the contexts of the emergence of cultural studies and 'Kulturwissenschaften', as well as their by now established academic traditions and the manifold relations to current developments, are rarely defined and scrutinized. In this paper,we will relate some theoretical and historical perspectives concerning the relationship between cultural studies and the historical disciplines in the German-speaking context. We shall try to trace the potential of mutual benefits between cultural studies and history by foregrounding the political commitment of academic work that still seems to be one of the most important traits of CS as much as the necessity of a stronger notion of the contextualization that history and historiographical methodology provides. [ABSTRACT FROM AUTHOR]

As the influence of algorithmic systems has grown, critics have come to appreciate that algorithms are not autonomous technical forces, but rather heterogeneous sociotechnical systems. The people who build and maintain these infrastructures play integral roles in their functioning: in the tight and continuous cycles of contemporary software development, the thinking of developers shapes how data drives 'data-driven' organizations. This article contributes to contemporary debates on infrastructural politics by describing how the vernacular social theorizing of one group of developers tangles with their technical work. Drawing on ethnographic fieldwork with developers of music recommender systems in the US, I examine how they understand the variability of music listeners. I find that the dominant frame for making sense of listener variation is avidity: a level of enthusiasm for music, which manifests as a willingness to expend effort in finding listening material. For people working in this industry, avidity displaces other ways of understanding human variety – particularly demography. While the technical communities behind these systems were predominantly white and male, they understood the difference that set them apart from most users to be their enthusiasm for music. Centreing avidity provided a way to claim elite cultural status and to avoid talking about demographic diversity. It also reflects the infrastructures through which recommender system developers know and intervene upon their users: avidity is what users look like when seen through interaction logs. Less avid users leave fewer traces, and the goal of the recommender system is to encourage them to leave more. As a result, the figure of the less avid listener serves to justify increasingly rapacious data collection practices. [ABSTRACT FROM AUTHOR]

Compelling recent scholarly work has explored the crucial role affect, emotion and feeling might play in activating radical social and political change. I argue, however, that some narratives of ‘affective revolution’ may actually do more to obscure than to enrich our understanding of the material relations and routines though which ‘progressive’ change might occur and endure in a given context – while side-stepping the challenge of how to evaluate progress itself in the current socio-political and economic landscape. Drawing on the work of Eve Sedgwick, John Dewey, Felix Ravaisson and others, this article asks whether critical work on habit can provide different, and potentially generative, analytical tools for understanding the contemporary ethical and material complexities of social transformation. I suggest that it habit’s double nature – its enabling of both compulsive repetition and creative becoming – that makes it a rich concept for addressing the propensity of harmful socio-political patterns to persist in the face of efforts to generate greater awareness of their damaging effects, as well as the material forms of automation and coordination on which meaningful societal transformation may depend. I also explore how bringing affect and habit together might productively refigure our understandings of ‘the present’ and ‘social progress’, as well as the available modes of sensing, instigating and responding to change. In turning to habit, then, the primary aim of this article is to examine how social and cultural theory might critically re-approach social change and progressive politics today. [ABSTRACT FROM AUTHOR]

Recent social theory has tended to celebrate boundary transgressions and flexibility. At the same time political thought has adopted the view from academic commentary, that the space of flows is now the dominant geographical logic. This essay proposes that such theoretical contributions might well be problematic from the point of view of progressive, liberatory and environmentally sustainable politics. This essay draws on social theory that neither ignores geography nor forgets nature, to make sense of some of the pressures of living with the information society's imperatives of mobility and flexibility in the Kainuu region of Finland. It also relates these to the promotion of branded regional identities in the information society. In resource-dependent regions like Kainuu, nature, culture and technology, even innovation, are broadly unproblematic elements of social reproduction. Problems arise, however, from the imperative to compete and to be seen to be competitive, and from the speeds at which recognized economic activity takes place. The broader demands of Finland as a national innovation system take inadequate account, as does social theory, of the needs of nurture and reproduction. A more appropriate social theory needs to develop an understanding of these things as part of making a living, and to articulate this with the powerful but loosely defined discourses of economics. [ABSTRACT FROM AUTHOR]

This article presents information related to "Angelaki" which is a new triannual journal edited by researchers in philosophical, literary and social theory. The journal especially strives to foster the theory of minor movements, recognizing their significant impact on and dynamic relation to the development of cultures, political spaces and academic disciplines. Angelaki encourages a critical engagement with theory in terms of disciplinary development and intellectual and political usefulness and the inquiry into, and articulation of, culture, and the complex determination of change and its relation to history.