Literature provides a significant avenue for counter-narratives about subjects effectually struggling against state prescriptive knowledge and epistemology, as it articulates socio-cultural factors underscoring “conflicting human needs, aspirations and values” ( Szasz 1961, p. Consequently, her stories mediate a broadening human experience, by calling for inclusivity amid the social rejection and insular treatment of afflicted subjects with alleged disorders.
Offering a critique of ideological state apparatus embedded within the power structures inherent to psychopathology, Koe’s Ministry of Moral Panic challenges the established ways of viewing “Others” who are ostensibly “mad”. Mills defines as “the source of Human Variety-of styles of living and of ways to die”-by questioning the nation’s ideological imperatives, including heterosexual norms, social insistence on mono-cultural marriages and state/family-endorsed medical intervention.
Significantly, they add to the “cultural apparatus”-which C.W. Furthermore, the stories attest to socially constructed norms instigating the repudiation and criminalization of sexual deviants. Foregrounding fractured and unorthodox characters, these stories serve to intensify individual voices articulated in personal narratives addressing affective experiences, including sadness culminating in loneliness. In this way, her stories invite a meditation on the state, people and power. Koe’s stories about idiosyncratic Singaporeans illustrate the way personal experiences-of memory loss, homosexual tendencies, and emotional self-expressions-are informed by, and in turn inform, the biopolitical regulation of Singaporean citizens rendered objects of biopower. Official and often state-sanctioned conceptualizations of the peculiar mind are grievously justified in behavioral manifestations deemed socially unacceptable. Amanda Lee Koe’s short stories (2013) redress the limited tolerance for the mad citizen-subject, whose subjectivity is obscured, if not erased, by medical prescriptions.
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