“Gee, Officer Krupke”: A close reading in the governmentality literature
In my weekly dispatch not so long ago, I’d mentioned that I’d been reading Mitchell Dean’s Governmentality: Power and Rule in Modern Society. This might at first blush seem like an odd choice for summer reading, but you know me: as long as I live, I’ll be immersed in the autodidact’s permanent project of filling in the gaps in my own understanding. The Dean book, if dense, really is superbly lucid. I found it hugely useful, and enjoyed it greatly.
At the time, though, I’d also mentioned a text I’d described as “far and away my favorite in the entire governmentality literature”: a song called “Gee, Officer Krupke,” from the 1957 Broadway musical West Side Story. This wasn’t a throwaway joke. As we’ll see, “Krupke” is such a concise, vivid and memorable encapsulation of governmentality theory that it could readily be used as an introduction to this entire line of thought.
But first, for those of you who don’t generally dork out over such things, it’s probably best to spell out just what it is that I, at least, mean when I use the strange word “governmentality.” As Dean explains, this is a way of thinking about the art of state administration that Michele Foucault first presented in a series of lectures given at the Collège de France in the winter of 1977-78. There’s a specific problem Foucault is trying to address in these lectures, which is how power works in the modern, Western liberal democracy — specifically, how can a state guarantee the compliance of citizens who are at least nominally free, and upon whose ability to act freely the entire economic order is in fact predicated?
As Foucault describes it, the ultimate aim of liberal governmentality is the production of subjects who do not require much in the way of active administration, because they administer themselves. Most of us, most of the time, do not literally have a gun to our head, and yet we continue to act in ways that continuously reproduce and legitimate certain conceptions of State power and our own relation to it. Foucault’s project was to ask just how these conceptions came to be, and how we ourselves came to internalize them.
In order to do this, he undertook a genealogy of the successive ways in which power has been seen to work throughout the history of the West, and the conceptions of citizenship, self and subjectivity that corresponded to each of them. Broadly speaking, the main modes of power he identified were sovereignty, which is the naked power to kill or let live, originally founded in the divine right of kings; discipline, which originates in the detailed training and regulation of human bodies and becomes a series of (predominantly spatial) technologies for the production of docile, compliant and useful subjects; and eventually biopolitical govermentality, which is concerned with maximizing State power by optimizing fertility, longevity and other biological processes at the level of entire populations. In his exegesis, Dean is careful to emphasize that though these modes emerged historically, they aren’t strictly speaking periodizations: liberal power will always consist of some admixture of sovereignty, discipline and biopolitics, though the proportions will shift from state to state, and over time within a single polity.
Just to add a layer of nuance and complexity, in the Collège de France lectures Foucault also contrasted the essentially pastoral model of administration inscribed in the Christian tradition (the “shepherd/flock game”) with an earlier, Greco-Roman model of public virtue that he calls the “city/citizen game.” The distinction is between whether individuals are primarily understood as sentient beings with needs and a potential for wellbeing that must be discovered via the development of detailed knowledge, or as citizens, with freedom, rights and obligations that are negotiated through legal and political processes. The former conception implies a burden of care on the part of a benevolent (“welfare”) State, but also the necessity of submission to that State’s fundamentally paternalistic administration; the latter is perhaps better suited to a political community composed of fully autonomous individuals, but lacks any organic commitment to those who are unable to shift for themselves. The one is total in every sense, a vision of the beloved community that yet patronizes its members; the other is atomized, but also liberating. Autonomy, in other words, both giveth and taketh away. (Dean’s framing of the tradeoff is stark: in a notional society of “juridical and civil equals, there are no grounds for a right to assistance but nor are there grounds to issue commands.”)
And all of these complicated and, at times, fundamentally incompatible ways of constructing subjectivity are interwoven in the contemporary governance of the liberal state, as well as in the institutionalized contestation of the right to govern that we think of as party politics. (In fact, we can understand a great deal about policy — from military conscription and abortion law to subsidized public transit for the elderly and proposed limits on the sizes of sugary soft drinks that can be sold — by trying to identify which historical conception of citizenship it’s appealing to.) The necessity of arriving at some kind of modus vivendi on a day-by-day basis means that in practice this unstable hybrid is patched together, but the fault lines remain and they run deep.
As I read it, anyway, those faults re-emerge whenever society encounters a situation it defines as a “problem.” Different modes of institutional expertise are brought to bear, each of which proposes its own way of framing the problem, and therefore the wisest course of action for its resolution — but again, always with a mind toward restoring society to a condition of self-regulation. So-called nudge theory is perhaps the most recent elaboration of this way of thinking, but the tendency has been evident in Western societies for the better part of a century.
And this brings us to “Gee, Officer Krupke,” as sung by Action, Snowboy, Diesel, A-Rab and Baby John — members of a working-class white street gang called the Jets, whose “turf” occupies a few square blocks of New York City’s Hell’s Kitchen neighborhood. The song is about their encounter with the agent of State power they are most familiar with, NYPD patrolman Krupke, and their sarcastic, exhausted explication to him of the various modes of expertise brought to bear on them as living, breathing exemplars of a social problem.
In “Krupke” we’re not quite at biopolitics yet, concerned as it is with the administration of the processes of life at the scale of entire populations, but just about every other element of governmentality theory is given a turn in the lyrics. In fact, the song is so point-by-point compliant with Foucault’s schema that I’ve half convinced myself he had Stephen Sondheim’s lyrics in mind when he first composed his lectures.
Deeeeeeaaaaar kindly Sergeant Krupke,
You gotta understand,
It’s just our bringin’ upke
That gets us out of hand.
Our mothers all are junkies,
Our fathers all are drunks.
Golly Moses, natcherly we’re punks!
[First, the problem is named. Urban America in the immediate post-war period will be haunted by the specter of the juvenile delinquent — the JD, the punk, the hood. The JD is, by definition, an adolescent (or more distressingly a post-adolescent) with poor impulse control, mired in anomie, addicted to “kicks,” and therefore unregulable and virtually unemployable. Corrupted by a lumpen culture of comic books and dangerously sexual jukebox singles, this figure and his lifeworld are vividly depicted in Hubert Selby’s Last Exit to Brooklyn, amped up to a feverish 11 in Harlan Ellison’s short story collection The Deadly Streets, and of course later parodied by the Ramones.
The problematic of juvenile delinquency and its management will become one of the main obsessions of American mass media and government alike, in the years before the civil rights movement, the Vietnam War and the emergence of a putatively “New Left” furnished them with more urgent concerns.]
ACTION AND JETS
Gee Officer Krupke, we’re very upset;
We never had the love that ev’ry child oughta get.
We ain’t no delinquents,
Deep down inside us there is good!
There is good!
There is good, there is good,
There is untapped good!
Like inside, the worst of us is good!
[Again, as a distinctly liberal art of management, governmentality is concerned with the production of subjects whose behavior does not require detailed administration by the State, because they self-administer. The events of the play will demonstrate that the State clearly still has quite some way to go toward achieving this goal, but the seeds of a nascent social contract are already present in the Jets’ protest that they are good. Far from rejecting the State’s claim to a legitimate interest in their behavior, they here express the desire to be recuperated as usefully contributing members of society.
The Jets further propose that the question of delinquency will be decided on the terrain of the social, a sphere of human activity discovered by the West during the eighteenth and nineteenth centuries. Though conditioned by State power and the dynamics of an economy which is itself conceived of as natural and autonomous, the social is properly external to these. The contours of the social can most clearly be discerned at the scale of individual families, hence the Jets’ insistence on the significance of familial dynamics in explaining their failure to conform.]
That’s a touchin’ good story.
Lemme tell it to the world!
Just tell it to the Judge!
[The extension of governmentality into everyday life requires the deployment of multiple registers of specialized technical expertise, typically the sort of expertise that devises categories or taxonomies of human behavior and assigns people to them; Foucault calls this “power/knowledge.”
The usual domains of this power/knowledge are medicine and public health, psychiatry, economics and law, each of which has a distinct way of conceiving of the human subject and the field of its interactions with other subjects. Are we most usefully thought of as biological bodies with a capacity for organic health or illness (and a vulnerability to contagion), economic actors with material interests, or citizens with rights and obligations under law?
This latter, legal (or, to be properly Foucauldian about it, “juridical”) register of knowledge constitutes a framework of collective agreements for the formal specification and detailed regulation of the permissible limits of human behavior. As certain decisions the Jets make as individuals and as a collective mean that they are perpetually running afoul of these limits, the New York City juvenile justice system is the primary institution of expert knowledge they encounter in their lives, and therefore the first they invoke in their quest for resolution of their delinquent status.]
Dear kindly Judge, your Honor,
My parents treat me rough.
With all the marijuana,
They won’t give me a puff.
They didn’t wanna have me,
But somehow I was had.
Leapin’ lizards! That’s why I’m so bad!
[Note the acknowledgement that the individual delinquent may well be the issue of an unplanned pregnancy. By implication, delinquency as a phenomenon can be understood as the consequence of a failure of State policy at multiple levels, i.e. both the failure to integrate a meaningful family-planning curriculum into secondary education, and to distribute or otherwise guarantee access to contraceptives and other necessary resources. This is a presentiment of the quintessential biopolitical concern for scaled management of the processes of life.]
DIESEL (as JUDGE)
Officer Krupke, you’re really a square;
This boy don’t need a judge, he needs a analyst’s care!
It’s just his neurosis that oughta be curbed.
He’s psychologic’ly disturbed!
[In the first of a series of reframings — or alternately, evasions of responsibility — that will characterize the Jets’ encounters with the bearers of expert knowledge, the Judge finds that the law provides him with inadequate tools to manage delinquency. He rejects the notion, indeed, that this is a collective problem at all, suggesting instead that both the roots of delinquency and effective responses to it can best be discovered by undertaking the treatment of individual psychopathology.
Note that the vowels in both Diesel’s pastiche of the Judge and the Jets’ response should be sounded as a front-rising diphthong, i.e. coibed/distoibed. This is a once-distinct and broadly-recognizable New York City accent that is now rapidly disappearing.]
We’re disturbed, we’re disturbed,
We’re the most disturbed,
Like we’re psychologic’ly disturbed.
DIESEL (spoken, as JUDGE)
Hear ye, hear ye! In the opinion of this court, this child is depraved on account he ain’t had a normal home.
[In speech act theory, this is what is known as a “performative utterance.” That the Judge prefaces his comments with a command to hear and then literally pronounces sentence is what makes it effective. Still more intriguingly to me, the notion that there exist sequences of words so potent that uttering them properly and under the correct conditions is all it takes to do work in the world is at best only quasi-rational. It makes certain kinds of speech — here, legal speech — akin to magickal operations intended to manifest change in accordance with Will.]
Hey, I’m depraved on account I’m deprived!
DIESEL (as JUDGE)
So take him to a headshrinker!
My father is a bastard,
My ma’s an S.O.B.
My grandpa’s always plastered,
My grandma pushes tea.
My sister wears a mustache,
My brother wears a dress.
Goodness gracious, that’s why I’m a mess!
A-RAB (as PSYCHIATRIST)
Officer Krupke, you’re really a slob.
This boy don’t need a doctor, just a good honest job.
Society’s played him a terrible trick,
And sociologic’ly he’s sick!
[The Psychiatrist downplays the significance of multiple traumas in the childhood household — the stigma of illegitimacy; substance abuse, addictive behavior and exposure to the narcoeconomy; and unresolved issues of gender presentation and conformity — arguing instead that delinquency needs to be understood as a symptom of market failure. Only by participating in and usefully contributing to the economy will the former delinquent find himself redeemed.]
I am sick!
We are sick, we are sick,
We are sick, sick, sick,
Like we’re sociologically sick!
A-RAB (as PSYCHIATRIST)
In my opinion, this child don’t need to have his head shrunk at all. Juvenile delinquency is purely a social disease!
Hey, I got a social disease!
[A bit of wordplay here: “social disease” is a common 1950s euphemism for sexually-transmitted disease. Action is delighted because the term implies institutional recognition and/or validation of his sexually active status.]
A-RAB (as PSYCHIATRIST)
So take him to a social worker!
[Decisively denying a still-Freudian psychiatry’s applicability to the problem at hand, the analyst recommends instead that the delinquent’s situation be addressed by a case worker specifically tasked by the benevolent welfare State to perform outreach and propose interventions in the city’s economically-deprived communities.]
Dear kindly social worker,
They say go earn a buck.
Like be a soda jerker,
Which means like be a schmuck.
It’s not I’m anti-social,
I’m only anti-work.
Gloryosky! That’s why I’m a jerk!
[Though as written, this passage rhymes earn a buck with be a schmuck, it was offensively (if effectively) bowdlerized for Hollywood as make some dough/be a schmo.]
BABY JOHN (as SOCIAL WORKER)
Officer Krupke, you’ve done it again.
This boy don’t need a job, he needs a year in the pen!
It ain’t just a question of misunderstood;
Deep down inside him, he’s no good!
[The delinquent, reasonably enough, is starkly dissatisfied with the low-status, entry-level service jobs that are the only ones available to him in the post-industrial economy. The social worker, on the other hand, having gone to all the trouble of gathering information about available positions, is disgusted with this refusal of personal responsibility, and concludes that the delinquent’s problems are so severe that they can only be resolved by his being sentenced to a penitentiary — the paradigmatic disciplinary space.
This brings us full circle: if delinquency can neither be resolved via socioeconomic provision, nor through the psychiatric care of the individual delinquent, juridical sanction may be the only arrow society has in its quiver. The cost of this reframing, however, is that if the delinquent can neither be constructed as an unwell body or a disadvantaged economic actor, he can only be understood as a more-or-less willful transgressor of the social order. Action, of course, sees this clearly, recognizing that…]
I’m no good!
We’re no good, we’re no good!
We’re no earthly good,
Like the best of us is no damn good!
DIESEL (as JUDGE)
The trouble is he’s crazy.
A-RAB (as PSYCHIATRIST)
The trouble is he drinks.
BABY JOHN (as SOCIAL WORKER)
The trouble is he’s lazy.
The trouble is he stinks.
The trouble is he’s growing.
The trouble is he’s grown.
ALL, as CHORUS LINE
Krupke, we got troubles of our own!
Gee, Officer Krupke,
We’re down on our knees,
‘Cause no one wants a fella with a social disease.
Gee, Officer Krupke,
What are we to do?
Gee, Officer Krupke,
See what I mean? It’s all in there! One or two other songs from West Side Story are almost as good — my other favorite, “America,” is about postcolonial subjectivity, the subaltern’s daily experience of the metropole and the politics of differential infrastructural development — but “Krupke” really does explain how this particular mode of power works in an incredibly efficient way.
There’s something refreshing, too, in the fact that by mocking the way they’re framed by these successive agents of authority — as alternately unwell bodies to be treated, unfairly deprived economic actors to be restored by gainful employment, and finally as criminals to be disposed of by the State’s corrective apparatus — what the putatively ignorant Jets are really doing is rejecting the State’s right to define them at all. Maybe there is no “problem of juvenile delinquency” after all, they appear to be saying, and on this history at least appears to have borne them out.