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Biocapital: The Constitution of Postgenomic Life ペーパーバック – 2006/5/30

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Biocapital

is a major theoretical contribution to science studies and political economy. Grounding his analysis in a multi-sited ethnography of genomic research and drug development marketplaces in the United States and India, Kaushik Sunder Rajan argues that contemporary biotechnologies such as genomics can only be understood in relation to the economic markets within which they emerge. Sunder Rajan conducted fieldwork in biotechnology labs and in small start-up companies in the United States (mostly in the San Francisco Bay area) and India (mainly in New Delhi, Hyderabad, and Bombay) over a five-year period spanning 1999 to 2004. He draws on his research with scientists, entrepreneurs, venture capitalists, and policymakers to compare drug development in the two countries, examining the practices and goals of research, the financing mechanisms, the relevant government regulations, and the hype and marketing surrounding promising new technologies. In the process, he illuminates the global flow of ideas, information, capital, and people connected to biotech initiatives.

Sunder Rajan’s ethnography informs his theoretically sophisticated inquiry into how the contemporary world is shaped by the marriage of biotechnology and market forces, by what he calls technoscientific capitalism. Bringing Marxian theories of value into conversation with Foucaultian notions of biopolitics, he traces how the life sciences came to be significant producers of both economic and epistemic value in the late twentieth century and early twenty-first.

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"Biocapital has more than enough interesting verifiable claims to make it essential reading for anyone studying biotechnology and other contemporary hype-driven fields like nanotechnology and alternative energy."--Joseph November "ISIS"

"
Biocapital is a deft, complex, and carefully argued work."--Cori Hayden "American Anthropologist"

"
Biocapital presents an intriguing analysis of the bioscience industry, especially the capitalist imperatives behind technological developments. . . . Thus for the bioethics audience it presents an engaging study of the biosciences both in relation to the presentation and valuation of ethics and the interdependence of science and markets."--Kean Birch "American Journal of Bioethics"

"
Biocapital is an ambitious book; its conceptual scope has the potential to remake conversation in the human sciences. There is really nothing like the argument and synthesis Kaushik Sunder Rajan provides, which is surprising given how important his topic is."--Lawrence Cohen, author of No Aging in India: Alzheimer's, the Bad Family, and Other Modern Things

"
Biocapital is excellent. It offers new insight into both late capitalism and the life sciences and also provides material and arguments for rethinking foundational concepts such as 'valuation' and 'exchange.'"--Kim Fortun, author of Advocacy after Bhopal: Environmentalism, Disaster, New Global Orders

"Reading Kaushik Sunder Rajan's
Biocapital fills me with the same intellectual and personal excitement I felt reading Marx's Capital and Foucault's History of Sexuality for the first time. Biocapital gives a passionate, thoroughly argued road map to dense and consequential worlds that I already inhabit, but have not known how to describe with the vividness and acumen required. Sunder Rajan integrates and explores in depth what many others only promise; i.e., the coproductions of meanings, values, and bodies in emerging regimes of biocapital. In the course of shaping ethnographic and theoretical inquiry into what he calls 'lively capital, ' Sunder Rajan gives his readers lively value in every sense."--Donna Haraway, author of Modest_Witness@Second_Millennium.FemaleMan(c)_Meets_OncoMouse(TM)

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Biocapital

The Constitution of Postgenomic LifeBy Kaushik Sunder Rajan

DUKE UNIVERSITY PRESS

Copyright © 2006 Duke University Press
All right reserved.

ISBN: 978-0-8223-3720-1

Contents

Acknowledgments.....................................................................................................ixIntroduction: Capitalisms and Biotechnologies.......................................................................11. Exchange and Value: Contradictions in Market Logic in American and Indian Genome Enterprises.....................392. Life and Debt: Global and Local Political Ecologies of Biocapital................................................773. Vision and Hype: The Conjuration of Promissory Biocapitalist Futures.............................................1074. Promise and Fetish: Genomic Facts and Personalized Medicine, or Life Is a Business Plan..........................1385. Salvation and Nation: Underlying Belief Structures of Biocapital.................................................1826. Entrepreneurs and Start-Ups: The Story of an E-learning Company..................................................234Coda: Surplus and Symptom...........................................................................................277Notes...............................................................................................................289References..........................................................................................................315Index...............................................................................................................327

Chapter One

Exchange and Value

Contradictions in Market Logic in American and Indian Genome Enterprises

In March 1999, undergraduates of Harvard University and the Massachusetts Institute of Technology (MIT) belonging to the Harvard-MIT Hippocratic Society organized a conference titled "Genetic Technology and Society." This brought together leading biotech scientists and entrepreneurs with politicians, antibiotech activists, religious leaders, and bioethicists to debate some of the social issues arising from biotechnology. It was clearly an uncomfortable venue for a number of the attending scientists, academic and corporate, who were evidently not used to presenting their achievements on the same panel as nonscientists who shared less sanguine views of the scientists' efforts than they themselves did.

One of the attending scientist-entrepreneurs was Kari Stefansson, founder and chief executive officer of the Iceland-based genome company DeCode Genetics. The pitch for this company was that Iceland, by virtue of its purported genetic homogeneity, provided an ideal site for population genomics experiments. What in fact made it an especially good site for such experiments was the existence in the country of excellent national medical records dating back to the early twentieth century, coupled with a wealth of genealogical information thanks to a population who took the tracing of their ancestry seriously.

Just as private genome companies in the United States such as Celera Genomics were creating controversy in 1998 (in their case because of their stated desire to patent the DNA sequences that they generated), so too was 1998 a controversial year for genomics in Iceland. This is because the Icelandic parliament had given DeCode exclusive rights to create a genomic database of the Icelandic population by collecting DNA samples and elucidating their genetic sequence, and further by coupling that genotype information to the health records of the population maintained by the state. This venture, called the Health Sector Database, presumed the consent of the Icelandic population. Instead of obtaining the informed consent of each potential participant in the database, DeCode allowed individuals to opt out of it. Unless an Icelander actively opted out of the database, his or her medical information was presumed to be a part of it. Not surprisingly, DeCode's efforts were becoming hugely controversial, not just in Iceland but in debates among American bio-ethicists, many of whom felt that it was inappropriate for a single company to own exclusive rights to a nation's genetic information.

As a graduate student with nothing to lose, I had e-mailed Stefansson before his arrival in Cambridge in the hope that I might be able to meet with him during the conference, and as expected had not received a reply. At a reception at the end of the first day of the conference, I met him in person, tall and elegant in a light gray Armani suit that matched his silvery beard. I told him that he had not responded to my e-mail, for which he apologized profusely, stating that he received in excess of two hundred e-mail messages a day, but that "we must talk." He suggested that we have lunch together on the following day, just after his own session.

The next day, Stefansson gave a wonderfully sculpted presentation on DeCode, in which he talked about its scientific and business potential, and also about the great care taken by the company to behave in an ethical fashion. He was particularly eloquent regarding the measures taken to protect the privacy of all individuals who were included in the Health Sector Database. One of his copanelists was a soft-spoken bioethicist from the Cambridge-based Council for Responsible Genetics named Martin Teitel, who raised many of the standard objections that opponents of DeCode's efforts had been raising in the previous few months. Stefansson exploded in the middle of Teitel's talk, saying that Teitel was not qualified to speak about the scientific aspects of DeCode's work, as he was not a scientist, and did not have the right to pass judgment on an Icelandic matter, as he was American. Teitel responded gently that if he could not, as a nonscientist, talk about science, and could not, as an American, talk about Iceland, then by that logic, Stefansson did not have the authority to talk about ethics, since Teitel was trained as an ethicist, and Stefansson was not. Stefansson realized that he had made an error, dramatically buried his face in his hands, shook his head, put his arm around Teitel, and apologized to him in public.

After the panel, I hovered expectantly around Stefansson for the promised lunch, but he swept past me, grabbed an associate by the hand, and stomped off with him, saying firmly as he went, "We must get ourselves a bioethicist!"

Grounds, Arguments, and Sites

The circulation of capital is intimately tied to questions of value. Value is one of those nice double-jointed words that always already imply two different things. On the one hand, "value" implies the market value that gets realized through processes of exchange. On the other, it implies the nonmarket values that might be called, in shorthand that has led to the term's own black-boxing as it has been used by members of the life science community, ethics. One of the things I show in this chapter is how market valuation depends on notions of value that are deemed somehow "external" to the market, while the "ethical" gets increasingly encroached on, co-opted by, and made answerable to, systems of market valuation.

One of the key transformations in the life sciences that genomics marks, as I explained in the introduction, is that biology increasingly becomes an information science. Therefore an analysis of biocapital involves asking at the outset where value resides as biology becomes an information science, and what work and whose agencies are required to create these values. Answering these questions involves understanding the circulation of information and the changing forms of corporate activity. I theorize the dynamics of information flow and corporate action around the fact that information is something that can be and is now owned. This chapter, therefore, offers an analysis of the dynamics of information ownership in the life sciences. Specifically, it focuses on the relationship between genomic information flows and the "speed bumps" created by its private ownership, in order to trace its implications for understanding the operation of the market logic of biocapital. In the process, I wish to show that "market logic" itself is hard to pin down and is very much at stake.

Corporate biotech is a form of high-tech capitalism. Three defining features consequently mark it: the importance of innovation; the role of fact production; and the centrality of information. One of the things happening is that information itself becomes a form of currency, susceptible to commodification and decommodification. Also, information is something that can travel globally, in circuits of exchange tied to, yet independent of, the (in the case of biocapital) living material (often DNA, protein, cell, or tissue) that the information comes from or relates to.

Let me tease out further the different social lives of biological material and biological information. Even though these are different "things," a continuous relationship exists between them. Biological information helps to rationalize experimental laboratory biology. For instance, one can use bioinformatics to determine the probable function of a protein encoded by a particular DNA sequence, by looking for homology between the sequence of interest and other sequences (usually in other organisms) whose function is already known. By thus narrowing the probable functional significance of different sequences, it is easier to experimentally determine the functionality of genes and proteins.

Therefore there is biological information, and the biological material (cell or tissue) from which the information is derived, material that subsequently becomes the substrate of experiments that validate the leads suggested by the information. In the process, information is detached from its biological material originator to the extent that it does have a separate social life, but the "knowledge" provided by the information is constantly relating back to the material biological sample. The database plays a key intermediary role in the transition of "information" to "knowledge": in this case specifically knowledge that is relevant to therapy. It is knowledge that is always relating back to the biological material that is the source of the information; but it is also knowledge that can only be obtained, in the first place, through extracting information from the biological material. The abstraction of information away from the biological material has a specific function in making therapeutically relevant knowledge. This is also why it is so easy to intuitively conceptualize the generation of information as "inventive," and therefore as something that can legitimately be owned.

What is at stake, then, in analyzing biocapital is an analysis of multiple forms of currency, such as money, information, and biological material, all simultaneously dependent on one another, yet not necessarily traveling the same circuits at the same time. These circuits, however, are not simply preordained networks but are often strategically constructed or constrained by various institutional actors, whose actions may be at cross-purposes. The creation of value, then, is a consequence both of circuits of exchange and of strategic articulations of concerned individual and institutional actors.

One of the features of sequence information flow in genomics is the remarkable speed at which DNA sequences are being generated, a consequence of considerable automation and investment in technological hardware in the form of new DNA sequencing machines. Therefore what is relevant is not just that genomic information traverses circuits of exchange but that genomics enables this circulation to occur at resolutions and speeds inconceivable before. The pervasive rhetoric surrounding such rapid information generation is, not surprisingly, almost one of breathlessness, conveying a sense of being overwhelmed with a huge amount of (presumably) valuable data that is virtually impossible to keep up with. As I will show, this is not merely rhetoric (though it is all rhetorical), because it is true that there is a huge amount of data being generated, and while nobody quite knows the biological significance of even a fraction of it, any piece of information in this haystack could turn out to be extremely valuable, therapeutically and commercially.

Speed is also of direct material value, since a delay in the production and marketing of what turns out to be a blockbuster drug could, in the calculation of the pharmaceutical industry, cost a drug company in excess of a million dollars per day. Speed manifests itself in two distinct ways: both as qualitatively massively compressed research and production time, and as a number of emerging segments that contribute to, or feed o, speediness. In other words, "speed" in genomics is important not just because change is fast but because "speed" is a material-rhetorical fulcrum used to lever first the government, and then the public and other companies, into responding to "hype" and thus further entangling themselves in biotech.

To stake a claim to the potential value of genomic information, there is a desire, certainly among private genome scientists, to own it. Ownership, however, puts fetters on the seamless flow of information, which is the desired condition for enabling information to be transformed into that valuable "something else," which is often a pharmaceutical product. I will unpack this dynamic in greater detail as the chapter proceeds, but this is the central theoretical problematic that I am trying to contend with: the breathlessness manifested through a speed surrounding information flow, tempered by the speed bumps installed as a necessary consequence of an institutional regime that allows information to be owned. This leads to a frictioned process. I use the notion of friction rather than that of noise (which has commonly been used in information theory to denote obstructions to information that, if overcome, can lead to a seamless flow of information), because such obstructions are not externalities waiting to be subsumed in a seamless flow but are internal to the dynamics of the flow itself. Friction is both the product of things rubbing against each other and suggestive of conflict; it is not just obstructive, but productive. Speed, speed bumps, and friction, therefore, are all inherent to the circulation of genomic information in contemporary capitalism. Further, the forms of "gifting" that I describe later in the chapter, which are articulated as alternatives to regimes of ownership and commodification, are themselves, by virtue of in fact being commensurable with commodification, also obstructive yet productive.

My theoretical arguments in each chapter are made through the use of different sets of ethnographic and empirical material. These, in different cases, include institutional sites, material objects, and individual biographies. In this chapter, I use three sets of institutional and strategic sites and arrangements to analyze notions of exchange and value in biocapital. These include the SNP Consortium; a U.S.-based biotech company that I call Rep-X; and the Indian state. The choice of these three sites and sets of stories reflects my concern to show the stratified dynamics of biocapitalist exchange through mapping its multiple terrains.

As I described in my introduction while explaining the upstream-downstream terrain of drug development, a broad distinction can be made between a genomics company and a pharmaceutical company. A genomics company tends to occupy upstream niches of the drug development process, tended between 1999 and 2001 to focus largely on selling genetic information, and tends to be smaller and newer. A pharmaceutical company tends to focus on downstream aspects of drug development, sells drugs, and is usually much larger and older. A common mode of operation for genomics companies is to license their information to pharmaceutical companies, an arrangement that is often more convenient for the pharmaceutical company than setting up an extensive genomics facility of its own.

Thus genomics companies try to patent DNA sequence information so that they can sell or license it. Pharmaceutical companies usually have to pay upstream licensing fees and subsequent royalties on any therapy they may discover to these database companies. The pharmaceutical companies would, therefore, much prefer information to be accessible in the public domain. Therefore, even public/private debates are overcoded by corporate fights. In other words, and this is crucial: What distinguishes the drug development marketplace from, say, the software industry is its peculiar upstream-downstream terrain. Drug development is such a capital-intensive process that very few companies have the muscle to actually take a drug to market.

(Continues...)


Excerpted from Biocapitalby Kaushik Sunder Rajan Copyright © 2006 by Duke University Press. Excerpted by permission.
All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
Excerpts are provided by Dial-A-Book Inc. solely for the personal use of visitors to this web site.

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  • 出版社 ‏ : ‎ Duke Univ Pr; Annotated版 (2006/5/30)
  • 発売日 ‏ : ‎ 2006/5/30
  • 言語 ‏ : ‎ 英語
  • ペーパーバック ‏ : ‎ 343ページ
  • ISBN-10 ‏ : ‎ 0822337207
  • ISBN-13 ‏ : ‎ 978-0822337201
  • 寸法 ‏ : ‎ 15.57 x 2.29 x 22.86 cm
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5つ星のうち5.0 Respondió a mis expectativas
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Quizá el representante más conocido y apreciado en la investigación sobre la relación entre mercado, sociedad y biotecnología. En resumen, lo que esperaba, puesto que ya conocía al autor.
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5つ星のうち5.0 Insight into our many possible futures
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"Biocapital" by Kaushik Sunder Rajan is an impressive book that offers a sophisticated analysis of the biotech industry. Written as an MIT graduate student well-grounded in Marxian economics and Foucauldian social theories, Mr. Rajan's ethnographic study compares and contrasts biotech companies in the U.S. and India to illuminate how industrial practices are shaped by a myriad of economic and cultural forces. Among the many insights produced in this fascinating study, the author convincingly demonstrates how the so-called 'life sciences' are representative of a new phase of capitalism that is characterized by the temporality of our postmodern time.

Mr. Rajan discusses how biotech is changing relationships and practices between public and private entities. He explains that high tech capitalism is dependent upon information in order to innovate and produce; traditionally, this service was fulfilled by publicly-funded research institutions. But the speed at which the biotech industry competes has blurred these boundaries; the race to map and "own" the human genome that pitted the National Institute of Health against Celera Genomics is a case in point. The author explores struggles over privacy and ownership rights, finding that governments are responding to these pressures by behaving more like corporations. For example, the U.S. has seen an explosion in partnerships between universities and private corporations while the Indian state has sought to retain genetic property rights for its public hospitals. In this sense, Mr. Rajan's narrative positions the biotech industry squarely in the vanguard of contemporary global economic and institutional change.

Mr. Rajan's extensive comparative analysis reveals how such dynamics play out in markedly different ways in local contexts. In the U.S., the author describes how messianic corporate leaders hype their miracle drugs as salvationary promise; venture capital sometimes finances ritualistic displays of excess that intends to inscribe corporate brands on the minds of investors and employees. The author explains that a reverence for free market capitalism and the fetish of personalized medicine compels investors to risk massive amounts of money on little more than the promise of scientific discovery. However, the process of calling the future into the present creates a tension between the promise and the reality, a problem that is addressed by corporate public relations departments -- including marketing campaigns that are aimed at introducing remedies for consumer patients-in-waiting at progressively earlier stages of intervention.

In India, Mr. Rajan traces technocapitalism to the postcolonial drive to invest in science as a path to empowering the independent state. Consequently, he finds that Indian entrepreneurship is much more conservative than in the U.S. In fact, many Indian companies tend to engage in production or research work on a contractual basis for western businesses. The author discusses how the ideal of the American free market is often balanced against socialist values that stress the sharing of scientific discovery to the benefit of the community, suggesting how struggles over the future of the Indian economy might be waged.

Interestingly, Mr. Rajan chose GeneEd as the major case study for the book in part because it highlights the experiences of Indian entrepreneurs working and living in the U.S. The fascinating narrative reveals how the hegemonic power of capitalism instills social meaning among workers who dedicate themselves to fulfilling the firm's mission. Yet the author finds age-old themes at play, such as the alienation of labor that resulted from the company's pursuit of a growth strategy that commodified some skill sets while valuing others. Despite the fact that GeneEd plays a peripheral industry role, the structural and cultural logics of biotech become visible to us thanks to Mr. Rajan's brilliantly perceptive and expert commentary. We learn how GeneEd might have evolved but was moved in a particular direction owing to a mix of external market forces and the specific decisions of its capable leadership team.

I highly recommend this book to demanding readers interested in an interdisciplinary perspective on technoscientific capitalism and its connection to our past, the present, and our many possible futures.
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Thank you for writing the book. As someone who is engaged in a similar process, it gives me hope and serves as an inspiration.
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Biopolitics is a notion propounded by Michel Foucault whereby "life becomes the explicit center of political calculation." The increasing use of this notion in the social sciences underscores a fundamental evolution. In the twenty-first century, as anticipated by Foucault, power over the biological lives of individuals and peoples has become a decisive component of political power, and control over one's biology is becoming a central focus for political action. Used by the late Foucault in his lectures at the Collège de France, biopolitics and its associated concept, governmentality ("the conduct of conducts"), are now in the phase of constituting a whole new paradigm, a way to define what we are and what we do. Biopolitics and governmentality are now declined by many scholars who have proposed associated notions: "bare life" and the "state of exception" (Giorgio Agamben), "multitude" and "empire" (Michael Hardt and Antonio Negri), "biological citizenship" and "the politics of life itself" (Nikolas Rose), "biopolitical assemblages" and "graduated sovereignty" (Aihwa Ong), "cyborg" and "posthumanities" (Donna Haraway), etc. This flowering of conceptualizations is often associated with a critique of neoliberalism as the dominant form of globalized governmentality, and to a renewal of Marxist studies that revisit classical notions (surplus value, commodity fetishism, alienation of labor...) in light of new developments.

By adding the notions of "biocapital" and "postgenomic life" to the list of new concepts, Kaushik Sunder Rajan positions himself in this twin tradition of Marxist and Foucaultian studies. As he states in the introduction, "this book is an explicit attempt to bring together Foucault's theorization of the political with a Marxian attention to political economy." As mentioned, the paradigm of biopolitics and governmentality has changed the traditional ways of thinking about politics, and has led to a new understanding of basic notions such as sovereignty and citizenship. But Foucault was mostly interested in deconstructing political philosophy, and failed to acknowledge that biopolitics is essentially a political economy of life. This is where the reference to Marx comes handy. As Sunder Rajan underscores, one doesn't need to adhere to Marx's political agenda in order to interpret his writings ("I believe that Marx himself is often read too simply as heralding inevitable communist revolution"). Instead, he uses Marx as "a methodologist from whom one can learn to analyze rapidly emergent political economic and epistemic structures." His ambition is to rewrite Marx's theory of capital for the twenty-first century, and to situate in emergent political economic terrains by using the tools of the ethnographer.

For Sunder Rajan, biocapital is the result of the combination of capitalism and life sciences under conditions of globalization. The evolution from capital to biocapital is symptomatic of the turn from an industrial economy to a bioeconomy in which surplus value is directly extracted from human and nonhuman biological life rather than from labor power. The extraction of surplus value from biological life requires that life be turned into a commodity, tradable on a market and convertible into industrial patents and intellectual property rights. Life sciences transforms life into a commodity by turning the biological into bits of data and information that is then traded, patented, or stored in databases. Research in genomics and bioinformatics translates the DNA into a string of numbers, and develops methods for storing, retrieving, organizing and analyzing biological data. As a consequence, life sciences become undistinguishable from information sciences. Biocapital determines the conversion rate between biological molecules, biological information and, ultimately, money. It then organizes the circulation of these three forms of currencies--life, data, capital--along routes and circuits that are increasingly global.

But Biocapital: The Constitution of Postgenomic Life is not only a theoretical intervention in the field of Marxian and Foucaultian studies. It is, as defined on the book cover, "a multi-sited ethnography of genomic research and drug development marketplaces in the United States and India." The constitution of new subjects of individualized therapy and the genetic mapping of populations are obvious terrains for the application of Foucault's concepts of biopower and governmentally. Similarly, Marx's analysis of surplus production and surplus value can be brought to bear in ethnographic descriptions of Silicon Valley start-ups living on vision and hype, and turning life into a business plan. As Sunder Rajan writes, "ethnography has always prided itself on deriving its analytic and empirical power from its ability to localize, and make specific, what might otherwise be left to the vague generalizations of theory." In addition, multi-sited ethnography allows the anthropologist to follow the globalized routes of life resources, biological data, and monetary capital, that cannot be grasped and conceptualized in a single location.

The author's initial ambition was to observe biotechnological research within laboratories and to put them in their larger social and cultural context. His interest in the relation between biotech companies and pharmaceutical corporations led him to approach various business ventures and present requests for interviews and participant observation. But as he recalls, "trying to get into the belly of the corporate beast" was a frustrating experience. Getting access to companies and laboratories was made difficult by the value associated with intellectual property rights in the biotech industry. As the author notes, "many of these people live in worlds where information is guarded with almost paranoid zeal." The secretive aspect of corporate activity was compounded by the wish of corporations to strictly monitor what gets said about them. Research proposals for participant observation were vetted by teams of lawyers and were usually rejected. In India, corporations and research centers had a more open attitude to the ethnographer, who could fit into the more fluid environment and leverage his ethnic identity; but the bureaucratic state imposed additional hurdles through paperwork and red tape.


Paradoxically, the fact that genome sequencing had already been the topic of a book by a famous anthropologist facilitated first contacts and self-presentations: "I've read Paul Rabinow, so I know exactly what you want to do," was how the head of the GenBank database greeted the young PhD student sent to the field by his teacher adviser. Corporate executive and research managers tried to fit the ethnographer into known categories. "We must get ourselves a bioethicist!" concluded the CEO of an Iceland-based genome company after a short interview. A public relations official at Celera Genomics wondered whether his visitor needed to be offered the "investor tour" or the "media tour", these being the only two categories of PR communication. The author finally gained access to GeneEd, an e-learning software company co-founded by two Indians in San Francisco that sells life science courses to corporate clients. During his job interview, he provided an overview of his own field of science studies and cultural anthropology, eliciting questions about marketing strategies and employee motivation. The two CEOs agreed to have an in-house anthropologist, and let him wander around while using his skills as a marketer.

Despite the obvious limitations of his terrain, being more than one step removed from the biotech startups and big pharma industries that are at the core of biocapital, the author was able to conduct an interesting case study of corporate life that is presented in the last chapter of the book. As GenEd's client base shifted from small biotech to big pharmaceutical companies, the status of graphic designers declined to one of mere executioners, while software programmers became the key resource of the company. By participating in industry conferences, meeting with people, and simply being there, Sunder Rajan was also able to accumulate valuable observations on biotech startups and research labs in the Silicon Valley. In particular, conferences and business events are "key sites at which unfolding dynamics and emergent networks of technocapitalism can be traced." They have their rituals, like speeches and parties, their messianic symbolism of "going for life," and their underlying infrastructure of competition for capital and recognition.

High tech startups that depend on venture capital funding have developed what the author describes as the art of vision and hype: making investors and the public at large believe in unlimited growth and massive future profits, even they don't have a product on the market. Hype and vision form the "discursive apparatus of biocapital": this discourse declined in "promissory articulations", "forward-looking statements", and the initial public offerings of "story stocks", as these ventures are known on Wall Street. The excitement generated by endeavors like the Human Genome Project has increased the enthusiasm of state funders and private investors for anything related to the genome, even as the pragmatic applications of genetics research seem distant if not unachievable. "At some fundamental level, it doesn't matter whether the promissory visions of a biotech company are true or not, as long as they are credible," notes the author. Promissory articulations are performative statements: they create the conditions of possibility for the existence of the company in the present. As a result, the spirit of start-up capitalism is very different from the protestant ethic as described by Max Weber. It is "an ethos marked by an apparent irrationality, excess, gambling." It is also, at least in the US, a neo-evangelical ethics of born-again Protestantism that promises an afterlife in one's own lifetime: a future of health and hope, of personalized medicine and vastly increased life prospects--at least, for those who can afford it.

This is where India comes as a useful counterpoint. India entertains different dreams and visions. In 1982, Indira Gandhi addressed the World Health Assembly with the following words: "The idea of a better-ordered world is one in which medical discoveries will be free of patents and there will be no profiteering from life and death." Since then, the world has moved into the opposite direction, and India has positioned itself as a key player in the "business of life". Medical records and DNA samples are collected in Indian public hospitals for commercial purposes, and the nation-state itself operates as a quasi-corporate entity. India in the 1990s has emerged as a major contract research site for Western corporations, which outsource medical trials at a significantly cheaper cost. The challenge for the young entrepreneurs and government officials interviewed by Sunder Rajan is to move beyond a dependence on contract work for revenue generation, and toward a culture of indigenous knowledge generation through patenting and intellectual property appropriation. It is also an ethical challenge: in the course of his research, Sunder Rajan visited a research hospital in Mumbai that recruits as experimental subjects former millworkers who have lost their jobs as a result of market reforms. The "human capital" that forms the basis of these clinical trials experiments is very different from the often vaunted software engineers and biotech specialists who have become the hallmark of "India Shining": it is constituted of life itself, of life as surplus, and therefore blurs the classic division between capital and labor that Marx locates at the origin of surplus value.

Like many anthropologists, Sunder Rajan is at his best when he connects particular reporting on field sites and informants with theoretical discussions on Marx and Foucault. The objects of his study are inseparable from the larger epistemological and political economic contexts within which they are situated. In line with other scholars in the field of STS studies, he insists on the mutual constitution of the life sciences and the socio-economic regimes in which they are embedded. There is no neatly divided partitions or clear distinctions between "the scientific", "the economic" and "the social"; rather, these categories enter in complex relationships of coproduction and coevolution. However, Sunder Rajan's theoretical arguments do no always receive ethnographic support, and his empirical base is spread rather thin. Multi-sited ethnography as a different way of thinking about the field runs the risk of turning into reportage or graduate school's tourism; and it is not sure that fieldwork, once defined as hanging around, can easily be substituted by wandering about.
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