Aesthetic Governmentality: Symbolism in Political Aesthetics

Rulers have their ways of ensuring that power stays with them. This leads them to resort to creative inventions that take the shape of precise control. One such identified concept is ‘Aesthetic Governmentality’. This concept analyzes how the government uses visual and symbolic mediums to shape the perception of the citizens. This article seeks to explore the concept's roots and break down its relevance to contemporary politics.

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In his book ‘Rule by Aesthetics: World-Class City Making in Delhi’, Dr. Asher Ghertner introduces the concept of aesthetic governmentality, which according to him, refers to the use of aesthetics and visual representations by governments to shape urban spaces and influence public behavior (Ghertner, 2015). This idea of governmentality is derived from Michael Foucault’s work where he concludes governmentality to be a way in which governments exercise control over populations not just through traditional institutions and laws but through the production of aesthetics (Curtis, 2002). Production of Aesthetics, here, refers to the production of art, images, and cultural representations that shape how people think and perceive their surroundings. Tools like literature, art, and media help in this dissemination of woven knowledge. This brings out another facet of Foucault’s work which dwells on his notion of a close connection between power and knowledge.

 This form of governmentality has been in practice since ancient times. In India, temples have been institutions that legitimized the authority of the rulers (Eaton, 2000) Hindu temples are not only places of worship but also powerful symbols of culture and social linkages. Likewise, in ancient Egypt, the pharaohs used monumental architecture and grand art to assert their divine right to rule. We can also see the resemblance in European and Roman architecture where catholic churches have utilized religious art, cathedrals, and sculptures to inspire piety and obedience among the believers. Monarchies have used court painters and poets to create historical artifacts that have helped historians interpret life during the earlier periods. There are other instances in much later periods of history where this concept aided totalitarian regimes in spreading propaganda. As seen in Adolf Hitler’s use of aesthetics for control. Nazi Germany, orchestrated massive rallies and iconic imagery, such as the swastika, the implementation of the practice of the Nazi salute, and the promotion of the charismatic figure of Hitler himself to manipulate public sentiment.

 Aesthetic governmentality continues to evolve in contemporary times. Political leaders and parties use aesthetics as an effective part of their political campaigns. The employment of visuals and branding appeals to the voters emotionally and brings out the ideologies of the party. Their careful choice of party symbols, flags, slogans, advertisements, and party colors is propagated by the newly emergent field of political campaigning. With the rise of digital technology, politicians have adopted the use of social media in the promotion of their image and designing the presentation of their identities, aspirations, and lifestyles. This also takes the shape of advertising and consumerism. Advertisers harness the power of aesthetics to shape consumer preferences and desires. Packaging, product design, and marketing campaigns all rely on visual appeal with the looming scrutiny of the government.

 Besides being a popular tool for influencing the choices and perceptions of citizens, aesthetics have also been rigid enforcers of social control. Urban planning and development have been major influences. Urban planners often prioritize aesthetically pleasing neighborhoods to attract investments and wealthier residents (Zuniga, 2014). This leads to the displacement of long-standing communities and social inequality. Delhi is often cited as an example when it comes to rendering many of its citizens invisible when convenient (Haider and Raza, 2023). The administration was called into question with the recent controversy of the majority of Delhi’s slums being hidden using green curtains ahead of the G20 summit. The country has problematized this practice of ‘hiding’ the areas that are assumed to be ‘unaesthetic’ to the ruling class. As Nafis Haider and Firdaus Raza write, “The state is made by its citizens. If one section of the citizenship appears unaesthetic, the State must work to uplift them, rather than whitewash their existence for the aesthetics of a select few.” This method has become a convenient tool of marginalization and ignorance on the part of the political class and this has usually taken the form of spatial marginalization and discrimination.

 In an era where visuals and aesthetics dominate our daily lives, understanding the concept of aesthetic governmentality is crucial. It transcends traditional notions of power and control, seeping into our personal choices, public spaces, and political landscapes. As we navigate this visually saturated world, we must remain vigilant, recognizing the potential for both manipulation and resistance inherent in the aesthetics that surround us. Ultimately, the question is not whether aesthetics should be a tool of governance but how we can ensure it serves the common good rather than the interests of the few.

 References:

Curtis, B. (2002). Foucault on Governmentality and Population: The Impossible Discovery. The

Canadian Journal of Sociology / Cahiers Canadiens de Sociologie, 27(4), 505–533.  https://doi.org/10.2307/3341588 

Eaton, R. M. (2021, July 2). Temple desecration in pre-modern India. Frontline. https://frontline.thehindu.com/cover-story/temple-desecration-in-pre-modern

india/article30255557.ece 

Ghertner, D. A. (2015). Rule by aesthetics: World-class City Making in Delhi. Oxford University

Press.

Haider, N. Raza, F. (2023, September 9). Delhi as a site of aesthetic governmentality and its

invisible citizenship. Maktoob Media. https://maktoobmedia.com/opinion/delhi-aesthetic-governmentality-invisible-citizenship/ 

Lawrence-Zúñiga, D. (2014). Bungalows and Mansions: White Suburbs, Immigrant Aspirations,

and Aesthetic Governmentality. Anthropological Quarterly, 87(3), 819–854.  http://www.jstor.org/stable/43653031

About the author: Asvika is a second year political science student at the Jindal School of International Affairs. She has a penchant for grassroots politics and russian literature.