Jacques Rancière is for Real

Jacques Rancière insists that “internationalist and anti-imperialist movements of the 1960s addressed their own states as ones engaged in colonial or neocolonial wars. Today, this scene is fractured. The responsibility of order is divided in an indecisive manner between nation-states, international institutions, and a faceless world-order: a center that is both everywhere and nowhere” There are three real concerns here. One is the matter of where the concern for colonial rules’ effects and iterations. Next is the nature of the “fracture” and what has been fractured.  Lastly, what the nature of the faceless “world-order” is today.  In other words, what and who is today’s hegemony, quite simply answered.  When Rancière wrote this, the mess of 2018 – 2022 was on the heels of history. The 2018 protests showed how the Left could cause politics to hit the streets, particularly in the US. (again see jd ripper’s Words on the Street listed on amazon.com to clarify this phenomenon).   The iteration of racial disparity became a concern during that year. Other iterations of colonial hierarchical structures could be pointed out. The nature of the fracture Rancière could mean how there have been limitations put on anticolonial thought and that the togetherness needed to hail such a political journey politically is strongly affected by a lack of unity and resources (though there are those involved in funding such attempts at unity on these matters, in making political traction.  And now, we come to the faceless “world-order” has in the 21st century shaped up to be the Left, and is quite openly in charge of so many things in the lives of Americans.  Normal reality is not a melting pot of people and ideas. Reality has become subject to the definition of one voice, which is crammed down our throats relentlessly, but we will not cave.  This is where Rancière’s next quote comes to light He states that “There are, at a national level, social movements committed to the struggle against the destruction of ancient systems of social protection” The protection of ancient systems generally refers to how laws are enforced.  A hierarchy exists that keeps the orders of things (to use Foucault’s parlance) in place.  Rancière is against forms of restraint and leads the way to defund the police by putting suspicion in the minds of the young in the university and the street. Rancière continues with, “These different kinds of movements have in common a desire to question the Consensualist logic and to bring to the fore the contradictions of consensualism” . . . . this is material for another post, which is promised . . . . .

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