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is (in contrast to power which is marked by being hierarchical and egalitarian) marked by horizontal conjunctions and equality (called counter-power).

Is resistance simply that which frustrates power . . . 'power, by its very nature, must be hierarchical and inegalitarian. in contrast, foucault repeatedly links resistance with 'horizontal conjunctions' and equality. For Foucault, inequality is an essential element of power, and therefore resistance, with its absence of hierarchy, is what Foucault calls 'counter power'

is a multi-scale form whereby resisting at one level may catch people up at other levels.

Abu-Lughod: if the systems of power are multiple, then resisting at one level may catch people up at other levels.. (Abu-Lughod 1990: 53). . . ..resisting Bedoin calls for modesty results in 'the kind of sexualized femininity associated with the world of consumerism' (Abu-Lughod 1990: 50). . . . Thus, Abu-Lughod warns us of a tendency to romanticize resistance, to read all forms of resistance as signs of the ineffectiveness of systems of power and of the resilience and creativity of the human spirit in its refusal to be dominated' (1990: 41-2). (Taken from lit review in Kawahara's draft)

is a necessary possibility in power relations (between free subjects). There can be no relations of power without the possibility of escape, or ruse, of strategies that reverse the situation.

One must observe also that there cannot be relations of power unless the subject is free. . . .[I]n the relations of power, there is necessarily the possibility of resistance, for if there were no possibility of resistance-- of violent resistance, of escape, of ruse, of strategies that reverse the situation-- there would be no relations of power'

is always rupture with what is. And every rupture begins, for those engaged in it, through a rupture with oneself.

All resistance is a rupture with what is. And every rupture begins, for those engaged in it, through a rupture with oneself. Alain Badiou

is begging the question as to how do resist when there is no longer hierarchy' When there is no longer repression' What is resistance in a permissive society'.

Everything is turned back to front. Public order is no longer maintained by hierarchy, repression and strict regulation, and therefore is no longer subverted by liberating acts of transgression (as when we laugh at a teacher behind his back). Instead, we have social relations among free and equal individuals, supplemented by 'passionate attachment' to an extreme form of submission, which functions as the 'dirty secret', the transgressive source of libidinal satisfaction. In a permissive society, the rigidly codified, authoritarian master/slave relationship becomes transgressive. This paradox or reversal is the proper topic of psychoanalysis: psychoanalysis does not deal with the authoritarian father who prohibits enjoyment, but with the obscene father who enjoins it and thus renders you impotent or frigid. The unconscious is not secret resistance to the law, but the law itself.' (''' Definitely Zizek . . . but where')

is broadly defined as anything that interrupts the progress of analysis.

resistance capaciously as 'anything that interrupts the progress of analysis' (Strachey's translation).

is concerned not only with material appropriation but also with the pattern of personal humiliations that characterize that exploitation.

resistance originates 'not simply from material appropriation but from the pattern of personal humiliations that characterize that exploitation' (p. 112).

is found in the 'everyday forms of peasant resistance,' even when such resistance seems foolhardy such as work slow-downs or damaging and destroying property owned by their oppressors.

resistance is found in the 'everyday forms of peasant resistance,' even when such resistance seems foolhardy such as work slow-downs or damaging and destroying property owned by their oppressors (1985).

resistance, n.Trivia

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