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and rule ‘beyond the state’ (i.e., Joseph 2010 ; Merlingen 2011 ; Miller and Rose 2008 ), even though Foucault's work (2003, 2008a, 2009) largely constitutes a genealogy of the state. Nevertheless, Foucault (2008a , 2008b ) recommends scholars

(McGranahan) and those deemed essential workers (Brinkworth et al., Dey). Yet in doing so, the fear of contagion also draws attention towards the ‘hidden abode of production’ ( Marx 1976: 279 ), a world of ‘private government’ and what Foucault called ‘the

to allow for unlimited scaling of ‘emergency’ exceptions (2020a). That Agamben's latest intervention is not without interlocutory exchanges (see Foucault et al. 2020 ) comes out in differing views which, in some instances position the state as

compleasance as a ‘fifth law of nature’, people may also ‘ strive ’ to be compliant. As such, compliance might itself be thought of as a project or activity of self-shaping (cf. Foucault 1994 ; Laidlaw 2014 ). Especially in this regard, compliance points to

guide and method, we are poised at a rupture that is no less significant than that described by Michel Foucault for the late eighteenth and early nineteenth centuries. Experimentation, by its very nature, will become politically manipulated and breed

the working class and Global South (e.g. Prose 2020 ). Further, these corporeal performances are a form of ‘biopower’: ‘techniques [which achieve] the subjugation of bodies and the control of populations’ ( Foucault 1978: 140 ; and qtd in Sear 2020

affected and challenging the established narratives. On the other hand, ‘normalisation’ has historically been a tool for reinforcing hierarchies and inequalities through rules and routines ( Foucault 1995 ). Therefore, it is possible that the pandemic will

space. I laugh inside at the cotton-masked and plastic-gloved who drive past us in their cars on their own. Relief is locking the door to the porch. Like Michel Foucault's (1977) disciplined/punished window-figures during plague times, we can see

trusted to police themselves and so police each other ( Foucault 1989 ). Yet as described above, COVID-19 has also triggered a surge in solidarity. Through grassroots support networks, individuals have assisted those who are more vulnerable or have

article I turn to the concept of Michel Foucault's disciplinary power, one manifestation of which is biopower. Biopolitics is a derivative of biopower, and nowadays is often used in an expressive manner to show how ‘evil’ the modern form of power is. I use