By Claire Grant
This day, questions about how and why societies punish are deeply emotive and hotly contested. In Crime and Punishment in modern tradition, Claire Valier argues that legal justice is a key web site for the negotiation of latest collective identities and modes of belonging. Exploring either renowned cultural varieties and alterations in crime regulations and legal legislation, Valier elaborates new kinds of serious engagement with the politics of crime and punishment. In doing so, the ebook discusses:· Teletechnologies, punishment and new collectivities· The cultural politics of sufferers rights· Discourses on foreigners, crime and diaspora· Terror, the dying penalty and the spectacle of violence.Crime and Punishment in modern tradition makes a well timed and demanding contribution to discuss at the probabilities of justice within the media age.
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Extra resources for Crime and Punishment in Contemporary Culture (International Library of Sociology)
The mechanism of partitioning is one such practice, within which ‘each individual has his own place; and each place its individual’, aiming to eliminate ‘the uncontrolled disappearance of individuals’ to establish an order of ‘presences and absences, to know where and how to locate individuals’ (Foucault 1991: 143). For Foucault, spaces of constructed visibility constituted the subject (Rajchman 1988). The concept of disciplinary power specified legible spaces that through a spatialization of the personality made possible a subjection by illumination, both literal and ﬁgurative.
The narratives and images of criminal detection do not depict a transparent order of legible and locatable individuals, positioned and controlled through an omniscient, impersonal eye of power. The gothic is not banished from modern and contemporary penality, which have remained, albeit in changing ways, suffused with tropes of the dark, the shadowy and the monstrous. Foucault’s dissident fiction rejected the narratives of penal leniency and humanity underlying accounts of the rise of imprisonment, and replaced these with a story about the dispersion of a new and subtle modality of power.
His punishment, a ‘superhuman torture’, was legitimated both in terms of preventing an escape purportedly planned by a ‘menacing international Jewry’ and for the purpose of maximizing his punishment (Paul de Cassagnac L’Autorité, 13 September 1895). By the time he was exonerated in 1906 the formerly trim soldier had undergone great physical deterioration. Emaciation and premature ageing had rendered him virtually unrecognizable. This penal practice of incarceration in exile departs greatly from Foucault’s story, in which disciplinary power produces a docile body that is useful.