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• W2465278318 abstract "Lifestyle is a slippery topic, one that shifts depending on who is talking about it or trying to change it. Christopher Mayes helps us appreciate that slipperiness – what others might call multiplicity – by tracing parts of the lifestyle dispositif functioning at present in the UK, the US, and Australia. In particular, Mayes attends to lifestyle as politics (chapter 2), as health (chapter 3) and as identity (chapter 4). Mayes uses obesity to exemplify the emergence of lifestyle as a focus of biopolitical activity, where everyday habits and activities are made visible and governable. Through the chapters, Mayes inserts himself in theoretical dialogues relevant to Foucauldian circles, bioethics, critical weight and fat studies, and the sociology of lifestyle. He demonstrates a significant command of the breadth of scholarship relevant to his project, writing for a postgraduate audience. The final result is a layered exploration of the biopolitics of lifestyle. One of the layers is theoretical. In chapter 1, Mayes develops his interpretation of Foucault's dispositif: a heterogeneous ensemble held together by an agonistic logic (a continual battle and reorganisation of forces) that responds to an urgent, historically contingent need. He suggests we translate dispositif into the phrase ‘enabling network’, one that is activated by an urgent need. Taking up Deleuze's elaboration of the dispositif, Mayes works with visual metaphors: tangled, multilinear ensembles of different lines that produce heterogeneous objects, subjects, discourses, and practices. Lines start in one place and connect to another. These lines may be of power, knowledge, and subjectification. Lines and entanglements can be traced, and effects on lives considered. The examples developed in the book show this work of tracing lines, exploring particular knotted entanglements and considering the effects of each. ‘The biopolitics of lifestyle masks a shift from a socialised welfare that purports to secure the many, to an individual welfare that secures those who are able to care for themselves. Lifestyle makes visible those who are responsible and those who purportedly harm society’ (p. 10): He starts this work of situating lifestyle in a biopolitical frame in the first chapter, and uses the rest of the book to develop his arguments. Taking up Foucault's argument that everything is dangerous, Mayes draws out forms of violence in the enabling network of lifestyle that co-exist with care. Violence in biopolitical formulations takes the form of increased surveillance, stigmatisation, and exclusion. One example he develops is of a political decision to pursue a healthy lifestyle promotion campaign after learning that the campaign would be least helpful for those most affected by chronic disease. He also examines the continual rejection of health policies oriented to social determinants of health, and the attribution of higher prevalence of illness to culture and customs, divorced from recognition of the historical situatedness of such practices. Mayes argues, then, that the biopolitical commitment to securing the population combined with a neoliberal insistence to work through individual freedom spurs these biopolitical forms of violence. Particularly new is Mayes’ articulation of governmentality with sociological theories of lifestyle and aesthetics. In chapter 4, he explores lifestyle as identity, highlighting how the visibility of choices enables not only strategies of governance but also practices of the self. He contends that the relation between the two is agonistic. Both the stylisation of life (theorised in the sociology of lifestyle) and the securitisation of life are involved in the production of a subject. He argues that articulating these two theories (as he has done) corrects the weaknesses of both: the difficulty that governmentality theory has accounting for individuals’ active role in practices of consumption, and the sociology of lifestyle's inattention to relations of power. Mayes concludes with an exploration of possible modes of resistance – resistance that must also work with ever-changing tangled lines and knots. In chapter 6, he builds on the possibilities of resistance developed by Foucault, highlighting the potential for change that follows: cultivating pleasures; attending to strategic opportunities for counter-conduct; and developing critique. The everyday is where the technologies of the self and discipline operate; so too must resistance. To continue with the visual metaphor, success is the entanglement of new threads and lines, ones that produce different effects, even if they are only temporary reprieves leading to new struggles. In chapter 7, Mayes argues that it is particularly strategic to resist the individualism central to current governmental interventions on lifestyle. Relations of care with others, especially those excluded by the current dispositif, are critical. Relations of resistance help to reduce the potential danger to isolated subjects who adopt critical stances. The result is a theoretically rich book where neoliberal economics, lifestyle epidemiology, public health and health promotion, and choice architecture interventions (‘nudging’ people to make particular decisions) co-exist with lifestyle media and celebrities, clinicians, and apps and wearable devices. While Mayes is not the first to locate lifestyle or obesity in a biopolitical frame, he does so more thoroughly than any author that I have read via his examination of multiple entanglements within the lifestyle dispositif." @default.
• W2465278318 created "2016-07-22" @default.
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• W2465278318 date "2016-06-26" @default.
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• W2465278318 title "Mayes, C. The Biopolitics of Lifestyle: Foucault, Ethics and Healthy Choices. London and New York: Routledge. 2016. 156pp £90 (hbk) ISBN 978-1-138933866" @default.
• W2465278318 doi "https://doi.org/10.1111/1467-9566.12468" @default.
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