جامعه انظباطي يا جامعه كنترلي، مسئله اين است: براي «ديگري» راه گريزي نيست

Panopticism or Pos t-Panopticism, that is the Ques tion: As an Other, One Can Never Leave

مقالۀ حاضر به بررسي ساختارهاي (پسا)سراسربيني و ارتباط آن با پديدۀ مهاجرت در عصر حاضر مي­پردازد. نويسنده با استفاده از رويكرد مطالعات فرهنگي و بهره­گيري از نظريات منتقداني نظير فوكو و ليون و تمركز بر موضوعاتي نظير كمپ، پارادايم تفكيك و جامعۀ «نظارتي» و «كنترلي» در­پي پاسخ به اين پرسش بنيادي است كه چگونه فرار اقليت مهاجر به غرب جهت رهايي از انواع ساختارهاي نظارتي اجتماع (community) خود به تجربۀ ساختارهاي نظارتي شديدتري در غرب منجر شده است؟ بدين منظور كتاب فرار به غرب (2017) نوشتۀ محسن حميد، نويسندۀ معاصر پاكستاني بررسي مي­شود تا با تمركز بر ساختارهاي نظارتي نوين به چگونگي نقش آنها در شكل­گيري «بردگي جغرافيايي»، « نژادپرستي بدون نژاد» و «حيات برهنه» در عصر حاضر بپردازد. با وجود اين امر چنين استدلال مي­شود كه درهم ­شكسته شدن مرزهاي جغرافيايي و فرهنگي-- علي­رغم تلاش­ خشونت ­آميز غرب در حفظ يكپارچگي فرهنگي خود در قالب كمپ­ و ساختارهاي پساسراسربين—مي­تواند نوع متفاوتي از حس تعلق را رقم زند كه به جاي آنكه بر «ريشه» و خاك استوار باشد مبتني بر نوعي سياليت است كه قادر است هر فضايي را به «خانه» تبديل كند و در نتيجه نوعي «دگرجايي» را به جاي ويران­شهر براي اقليت مهاجر رقم زند.

This article focuses on the notions of pan-opticism and pos t-panopticism and their effects on migrants’ lives in the current era in Exit Wes t (2017) by Mohsin Hamid, through the perspective of left thinkers. Using Foucault’s and Lyon’s views, the writer tries to discuss how the exit of the migrants from the panoptic, disciplinary communities of theirs to the so-called democratic Wes t can prove a failure when they have to end up in a panoptic camp monitored cons tantly through pos t-panoptican electrical devices such as cameras and gates. Drawing a parallel between an Islamic, oriental, and unknown country and the wes tern cradles of civilization such as Greece, Britain, and America, Hamid through a geographical survey, in fact, tries to clarify how the pos t-global Wes t has much in common with a disciplinary, uncivilized community in the Eas t. The only difference is a matter of degree: a shift from a panoptican, disciplinary discourse to that of a controlling pos t-panoptican one due to the highes t technological advances the Wes t enjoys. To this end, the notions of “camp,” “sorting paradigm,” and “bio-politics” are to be discussed. It is argued that the Wes t, despite the blurring of the borders through pos t-global capitalism, seems to have res tored the old imperialis t ethos in the form of the anti- racis t racism. Argument. With the presence of such disciplinary and controlling discourses, in other words, and through the practice of “geo-fencing” and “geo-slavery,” the Wes t has given rise to a new sort of racism which has been jus tified through the paradigm of security and anti-terroris t measures. In such situations, the whole society turns into a disciplinary whole in which some groups due to their racial, cultural, or religious factors are reduced to “bare life” and excluded in the “zone of indis tinction” to fores tall any kind of threat to the Wes t. Such kind of treatment with “the other” gives away the violence founded in the liberal humanism and its anti-racis t perspectives which have reigned over the world since the colonial era. The only difference is the fact that if otherization was firs t practiced through Ben- thamite pan-optican s tructures, now it is materialized through the pos t-panoptican s tructures of GPS, Biodermics, and mobile phones. The wors t problems with the latter s tructures are: firs t, they are available and easily accessible everywhere; second, people willingly succumb to them. Conclusion. the hybridity that migration brings about through their presence in the Wes t can pave the way for the emergence of a herterotopeia. Through such space of heterogeneity, which is in cons tant process of “becoming,” a new sense of belonging and, thus, identity on the part of the ethnic other is formed. The outcome would be a challenge to the notions of nativeness and different perception of the concept of the home on the part of the immigrant who would be able to “make a home” wherever he is regardless of his roots.