By Lynda Cheshire
In contemporary many years, the accountability for beginning regeneration programmes has been put firmly within the palms of rural groups, with the explanation being that area people are top positioned to grasp their very own difficulties and, accordingly, to increase their very own ideas. regardless of the recognition of this method, the self-help process has its personal difficulties and will be obvious as an try out via governments to minimize public spending. This publication presents a severe account of the discourses and practices of self-help in modern rural improvement guidelines of Australia and different western countries. even though it examines the issues of the self-help technique, it strikes past a simple exposition of the impediments to self-help. as a substitute, taking a Foucauldian governmentality standpoint, it places ahead a theoretical research of the self-help notion, assessing it as a method of governing rural improvement in a complicated liberal demeanour. It argues that self-help shouldn't be considered as both the empowerment or the abandonment of rural electorate through a shrinking nation, yet fairly the appliance of recent methods of considering and performing upon rural improvement.
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Extra resources for Governing Rural Development: Discourses And Practices of Self-help in Australian Rural Policy (Perspectives on Rural Policy and Planning) (Perspectives on Rural Policy and Planning)
Sample text
Such a framework is provided by the body of work that has collectively come to be known as actor-network theory (ANT). Described by Law (1992: 380) as a theory of agency and a ‘sociology of translation’, ANT is consistent with much of Foucauldian theory. As well as sharing a concern with the mechanics of power (Law, 1992), ANT adopts a relational perspective of power (Latour, 1986) by viewing it as the effect of interactions between heterogeneous actors who are assembled into an actor-network. Within ANT, agency is not an inherent property of an individual, but becomes effective when individuals enrol or manipulate people, objects and other such entities into an ordered network according to a particular scheme (Latour, 1986).
Even though both these claims are true, ‘community now is a means of government’ (Rose, 1996b: 335 emphasis in original); a new way of encouraging individuals to act in morally responsible ways, not only for their own benefit but on behalf of their families and communities too. To this end, the significance of community to advanced liberalism is not so much a matter of governing community as it is governing through community (Rose, 1996b): … its ties, bonds, forces and affiliations are to be celebrated, encouraged, nurtured, shaped and instrumentalised in the hope of producing consequences that are desirable for each and all (Rose, 1996b: 335).
Rather than forming mere discursive or ideological categories, however, these discriminations – as the name implies – are made functional, for they can be acted upon to bestow either punishment or reward upon certain ways of thinking and behaving. For this reason, Dreyfus and Rabinow (1982) extend Foucault’s claim that normalisation is one of the main instruments of power (1977a) to regard it as a ‘powerful and insidious form of domination’ (Dreyfus and Rabinow, 1982: 198). The Government of the Self: Self-formation and Self-knowledge The idea of bio-power is not that human action must be suppressed, nor that it should be subject to direct violence or domination.
