Neoliberalism is commonly viewed as an economic doctrine that seeks to limit the scope of government. Some consider it a form of predatory capitalism with adverse effects on the Global South. In this groundbreaking work, Aihwa Ong offers an alternative view of neoliberalism as an extraordinarily malleable technology of governing that is taken up in different ways by different regimes, be they authoritarian, democratic, or communist. Ong shows how East and Southeast Asian states are making exceptions to their usual practices of governing in order to position themselves to compete in the global economy. As she demonstrates, a variety of neoliberal strategies of governing are re-engineering political spaces and populations. Ong’s ethnographic case studies illuminate experiments and developments such as China’s creation of special market zones within its socialist economy; pro-capitalist Islam and women’s rights in Malaysia; Singapore’s repositioning as a hub of scientific expertise; and flexible labor and knowledge regimes that span the Pacific.

Ong traces how these and other neoliberal exceptions to business as usual are reconfiguring relationships between governing and the governed, power and knowledge, and sovereignty and territoriality. She argues that an interactive mode of citizenship is emerging, one that organizes people—and distributes rights and benefits to them—according to their marketable skills rather than according to their membership within nation-states. Those whose knowledge and skills are not assigned significant market value—such as migrant women working as domestic maids in many Asian cities—are denied citizenship. Nevertheless, Ong suggests that as the seam between sovereignty and citizenship is pried apart, a new space is emerging for NGOs to advocate for the human rights of those excluded by neoliberal measures of human worthiness.

Two months after the attacks of 9/11, the Bush administration, in the midst of what it perceived to be a state of emergency, authorized the indefinite detention of noncitizens suspected of terrorist activities and their subsequent trials by a military commission. Here, distinguished Italian philosopher Giorgio Agamben uses such circumstances to argue that this unusual extension of power, or "state of exception," has historically been an underexamined and powerful strategy that has the potential to transform democracies into totalitarian states.

The sequel to Agamben's Homo Sacer: Sovereign Power and Bare Life, State of Exception is the first book to theorize the state of exception in historical and philosophical context. In Agamben's view, the majority of legal scholars and policymakers in Europe as well as the United States have wrongly rejected the necessity of such a theory, claiming instead that the state of exception is a pragmatic question. Agamben argues here that the state of exception, which was meant to be a provisional measure, became in the course of the twentieth century a normal paradigm of government. Writing nothing less than the history of the state of exception in its various national contexts throughout Western Europe and the United States, Agamben uses the work of Carl Schmitt as a foil for his reflections as well as that of Derrida, Benjamin, and Arendt.

In this highly topical book, Agamben ultimately arrives at original ideas about the future of democracy and casts a new light on the hidden relationship that ties law to violence.

Explores the conflict between capitalism and tradition in an immigrant community

A philosophical anthropology of everyday experience, this book is also a deeply informed and thought-provoking reflection on the work of cultural critique. States of Exception looks into a community of immigrants from India living in southern New Jersey—a group to whom the author, as a daughter of two of its members, enjoyed unprecedented access.

Her position allows Keya Ganguly to approach the culture of a middle-class group (albeit one that is marginalized by racial prejudice), while the group’s relatively comfortable and protected style of life offers unusual insight into the concept of the everyday and the sense in which a seemingly commonplace existence can be understood as in crisis: a state of exception. Thus, Ganguly draws on the work of the Frankfurt School, particularly Walter Benjamin and Theodor Adorno, to explore the possibilities of a dialectical critique of the everyday—a state of exception informing ordinary yet crisis-ridden narratives of the self under late capitalism.