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"Art and Aesthetics in a Globalizing World investigates art and aesthetics in their widest senses and experiences, from a variety of perspectives branching from the metaphysical to the political. Moving beyond art as an expression of the inner mind and invention of the individual self, the volume bridges the gap between changing perceptions of contemporary art and aesthetics, and maps globalising currents in a number of contexts and regions. The volume includes an impressive variety of case studies offered by established leaders in the field and original and emergent scholarly talent covering areas in India, Nepal, Indonesia, Iran, Russia, Rwanda and Germany as well as providing transnational or diasporic perspectives. From the contradictory demands made on successful artists from the south in the global art world such as Anish Kapoor, to images of war and puppetry created by female political prisoners, the volume compels creative and political interpretations of the ever-changing and globalizing terrain of arts and aesthetics. Art and Aesthetics in a Globalizing World will be important reading for students and scholars of the anthropology of art, art, and art history, and media, film and cultural studies"--

With a focus on the energy nexus around a nuclear power plant in peninsular south India that has been under construction since 2002, this chapter revisits Dominic Boyer proposals for how 'electropolitics infuse governance' (2015: 534) with reference to his term, 'energopower'. In the postcolonial context, we have a case of modern governmentality entwined with more direct and authoritarian government that follows on from colonial regimes. With the nuclear power plant, the state has intensified its presence in the region through extra policing, paramilitary presence, and attendant development projects. Such recent phenomena have met with an ambivalent if not outright hostile reception among local communities. The politics of electricity apply differentially to varied constituencies marked by local, national and transnational power relations, provisions and sites through, along and against the grid. Accordingly, Boyer's 'energopower' need be further qualified: from Foucauldian notions of modern governmentality that corresponds most closely with Boyer's energy politics to forms of more direct government in what I have called the raw politics of energy: in an adaptation of both Boyer and Achille Mbembe, necro-energopower.

The article concentrates on the ways people's claim to life, citizenry and democratic dissent were revoked the more they dared to defy and mobilise against a nuclear power plant at Kudankulam in southern India. Building on the literature on biopower and necropower, it is argued that the Indian state is exercising nuclear necropower through the creation of death conditions for subaltern populations as well as their political supporters. These 'death worlds' go beyond physical demise to encompass ecological, social and political conditions by which a person's life is diminished. Victims, suspects, and/or targets are geographically, socially and politically created as a consequence of sliding and syncretic subjugations to do with 'let die' and 'make die'. These variegated perspectives might be delineated by way of three overlapping modalities that embed necropower in the politics of the nuclear industries, environment, social hierarchies and state-backed operations to undermine subaltern populations, anti-nuclear activists and environmentalists. The first modality encompasses ecological factors by way of a silent and encroaching death where nuclear industries subject marginalised communities and casual labourers to a life of environmental uncertainty, exploitation and health hazards. The second is the more overt and punitive violence exacted on- and offline in order to contain and extinguish dissent against nuclear power. The third is by way of producing a culture of vilification in terms of strategies designed to malign and outcaste anti-nuclear activists and environmentalists.

When compared to the bombast of nuclear tests, nuclear submarines come with the relatively quiet fantasy of victory-to-come against neighbouring nuclear adversaries. Such political expressions are making their mark in Indian popular culture that hitherto had little commentary to offer on submarines. Outlets such as film and digital media on submarines rest on an aporia that resonates across the pleats and folds of secrecy and publicity: there is a felt need to keep covert underwater vessels under wraps, yet also an irrepressible desire to glorify the technological achievement and political posturings enabled by thesecond strike capability of a nuclear armed and powered submarine. Highlighting the tensile allure of both stealth and spectacle, the article considers the ways submarines make a mark in Indian audio-visual and digital media alongside the affective resonance of submarines more widely. By understanding their hegemonic dynamics, we can begin to raise questions about the ongoing nuclearisation of the Asian region and neighbouring arterial seas described here as the Asian seascape.

The article considers the transmissions and effects of a digital letter, and its implications for multi-situated—as opposed to a multi-sited—anthropology. Multi-situated moves beyond multiple sites as supplementary contexts to the life flows of people, materials, and ideas, to consider multi-ontological, dynamic, and temporally contingent situations constitutive of such movements in the making, that are embedded and/or enfolded along several intersecting planes on- and offline. The public letter was written collaboratively in May 2012 by activists in Britain, agreed to and signed off by supportive British members of Parliament among others, and addressed to the then prime minister of India and the chief minister of the state of Tamil Nadu. The letter's contents pertained to the Kudankulam Nuclear Power Plant in south India, with concerns about mandatory procedures in the construction of a nuclear power station, and democratic and human rights abuses against nonviolent protestors. By focusing on the emergence, travels, and receptive trajectories of the letter, the article makes a case for the increasing need to encompass aspects of digital anthropology not as a discrete subdiscipline, but as an integral part of core anthropological focus and method for the study of "onlife" entanglements—what effectively has become the digitalia of everyday life.

The article's aims are twofold – to investigate the potentials and limitations of online ethnography and to delineate the discursive dynamics of Indian technoscientific cultures as evident on a nuclear township's online social network site. Technoscientific cultures of the south cannot be simply seen through a postcolonial lens in terms of north–south tensions over the global political economy or merely through a developmentalist paradigm. There are more complex and illuminating territories with which to appreciate such cultures through the eyes of their protagonists. I note that while Weberian trends towards bureaucratisation are discernible among Indian nuclear technocrats, there is also a considerable counter-narrative in which there is a 'reconstitution of the cultural' that demonstrates a strong proclivity towards reinventing particular strains of religio-cultural discourse. I illustrate these dynamics by providing an 'e-thnography' of the material posted on the social network site set up in 2010 by scientists who live in a nuclear township in Mumbai. In so doing, I diverge from liberal human-centric understandings of the context of media technologies to consider critical junctures where the subject interfaces with informational technologies in such a manner that notions of the centred and corporeal self dissipate, but traces of his or her embodied self remain.

How can sovereignty provide the premises to think outside of sovereignty? In other words, how is it possible to perceive of resistance to sovereignty which itself is deemed to have been caught up in the double bind of sovereignty? With a critical appraisal of theories on the 'state of exception' in conversation with Robert Jungk's consideration of the 'nuclear state', I account for the nuclear state of exception which has acquired sovereignty in several nations in the post-Second World War scenario, before going on to consider 'spaces of exception' to it. I then provide a critical appraisal of studies of resistance. Using the case of a public hearing on the Koodankulam nuclear power plant in south India, I account for how ways of conceptualizing contestation and challenges in the shadows of sovereignty can be pursued in what I describe as a case of 'sovereignty without hegemony'.