本論文從作為「裝置（dispositif）」的殖民地移動性的角度，通過分析金南天的短篇小說〈泡花〉（1938），在移動性科技的基礎上，討論了帝國主義的生物政治學是如何運轉的，並探討了解放政治學的潛能。在這部小說中，汽車的移動性，作為可生存的生命，即需要保護的生命——生產出移動的被殖民主體的裝置而發揮作用。與此相關，帝國主義的生物政治學，是以所謂生物正當性的人道主義為依據，用裸命（bare life）——即不追求任何政治權利，而只追求生的權利的赤裸的生命——組成了其被殖民的主體。另一方面，所謂徒步移動性，作為可替代殖民地移動性的方案, 雖然在和裸命的場所完全不同的地方不能被當作是解放的生命創造者，但其可以被理解為是含有解放政治學的潛能的。身體移動性的自我獨立性或自動性的契機，再進一步說，生命體完全不受支配並被阻擋的自我審視的契機，都由生命體根據生命權力而被激活了。這部論文抓住了「不受支配的」（the ungovernable）這一契機，揭露了帝國主義的生物政治最終是不可能的。

This paper explores how imperialistic biopolitics is exercised based on mobility technology and examines the potentiality of the politics of emancipation from the perspective of the colonial mobility as a dispositif, using Namcheon Kim’s short story, “Froth” (1938), as an example. In colonial Joseon, the mobility of a car serves as a dispositif, which produces the colonized, mobile subject as the livable life to be defended. In this regard, depending on humanitarian rationale as biolegitimacy, Imperialistic biopolitics constructs such colonized subject as the bare living being who only seeks for the right to live, not strive for any political rights. On the other hand, although it should not be considered a creator of an emancipated life, utterly different from the bare life, the mobility of walking as an alternative to the colonial mobility can be understood as an embodiment of the potentiality of the politics of emancipation. By activating moments of independence or auto-mobility as per somatic mobility, coupled with self-reflection, the living beings can avoid being governed totally by the colonial biopower. By grasping the moment of “the ungovernable,” therefore, this paper exposes the ultimate impossibility of Imperialistic biopolitics.