Christopher M. McLeod

The MRSA Epidemic and/as Fluid Biopolitics

This article offers a series of critical theorizations on the biopolitical dimensions of methicillin-resistant Staphylococcus aureus (MRSA), with specific attention to what has recently been referred to in the United States as the ‘MRSA Epidemic’. In particular, we reflect on the proliferation of biomedical discourses around the ‘spread’, and the pathogenic potentialities, of community-associated methicillin-resistant Staphylococcus aureus (CA-MRSA). We turn to the work of Roberto Esposito and Jean-Luc Nancy to better make sense of how, during this immunological crisis, the individualized fleshy and fluid body is articulated to dimensions of community and corporeal proximity; the body is thus conceived in popular biopolitical framings as a site of transmission, inoculation, and isolation – as a living ecological and pathological vessel. We give emphasis to the spatial relations of flesh, namely in how biomedical ‘experts’ have sought to (bio-)technologize spaces of heightened communal bodily contact (such as playgrounds or gymnasia).

The training camp: American football and/as spectacle of exception.

In this article, we use the theories of Giorgio Agamben to conceptualize the contemporary American football training camp as a material and metaphorical “camp”—a “space of exception” or a zone of indistinction where bare life is produced and the exception becomes the rule. Our aim is not to sportingly trivialize the horrors of those camps about which Agamben has written extensively (i.e., the concentration camps of the Third Reich), nor do we set out to hyperbolize the events, logics, or methods of the football training camp. Instead, we move to answer Agamben’s call to “learn to recognize [the camp] in all its metamorphoses.” In the process, we hope to address some of the criticisms leveled at Agamben’s work and move toward reconceptualizing a biopolitics of human movement, vitality, potentiality, and action. It is our contention that “the camp” provides an important site through which to understand the (corpo)realities of contemporary American football as hyper-physical and hyper-commodified body spectacles defined by protective equipment turned into damaging weapon, players as “hitmen” with bounties on the heads of opponents, and “heterotopias of survival,” which produce exceptional and measurable bodies, silent bodies, broken bodies, bodies that die the most banal, unheroic, and (un)acceptable deaths.

Life in Three Deaths Thanatopolitical Biopoiesis and Militaristic Nationalism

Taking up the critical theorization of death as an important, though ambivalent, popular hermeneutic, this article attempts to expand upon existing arguments by examining death in the popular framings of an ever-growing U.S. militaristic biocitizenship (Mbembe, Giroux, Butler, Murray, Arendt). By understanding death as posing an existential crisis to collective and individual (social) life—as it is constructed through formations of moving embodiment—we argue that certain forms of death are required to be both knowable and of meaning to define the boundaries of a living body politic and the defense thereof. Whereas death within late modern society has become both increasingly knowable (through advances in medical knowledge) and anomalous (through the biopolitical attribution of most deaths to faulty cells, tissues, or organs, failures that are theoretically preventable), death that is relegated to zones of war and achieved in the service of nationalist ideals is theorized here as particularly certain and non-ambivalent. To understand this complex configuration of life, we interrogate three military deaths: that of the soldier who dies in battle, the living-death of the veteran, and the death of soldier who commits suicide. We argue that such deaths are both necessary and productive features of the protracting military State; soldiers who return from combat—bringing with them the trauma of dismemberment and the re-memberment of their deathly encounters—carry the potential to reproduce, and challenge, the hegemony of a contextually specific militaristic biocitizenship.

National Bodies: Political Ontology, Cultural Citizenship, and Migrant Rugby

Athletes, their bodies, and their sport performances validate and vivify the nation by lending physical form to an imagined community. For bodies to express and enact so consistently as to constitute a coherent nation, they must be assembled, defined, and motivated within a complex arrangement of culture, civil society, and institutions. Aihwa Ong called this arranging of people with national objectives cultural citizenship. In this article, I write autoethnographic vignettes of my experiences as a migrant and rugby player from Aotearoa/New Zealand playing in the U.S. South, which I use to demonstrate and add to Ong’s theories on embodiment, cultural citizenship, and the nation. I argue that a nation is an unlikely achievement dependent on its members; members, such as athletes, enact their nation in by augmenting its affects, most notably by making the nation capable of having a physical encounter. I recommend qualitative scholars and sport sociologists study instances where athletes and other members fail to embody the nation, because this is where scholars can best observe and study the contingency of nations.