{"id":10020,"date":"2012-12-02T17:43:48","date_gmt":"2012-12-02T22:43:48","guid":{"rendered":"https:\/\/www.terada.ca\/discourse\/?p=10020"},"modified":"2012-12-02T17:48:39","modified_gmt":"2012-12-02T22:48:39","slug":"10020","status":"publish","type":"post","link":"https:\/\/www.terada.ca\/discourse\/2012\/12\/02\/10020\/","title":{"rendered":"badiou 2007"},"content":{"rendered":"

Critical Inquiry<\/em> 2008 interview with Alain Badiou conducted in Los Angeles 7 Feb. 2007.\u00a0 (the pdf has been uploaded)<\/p>\n

Question: What, today, on the eve of the presidential election, is the \u201cpostcolonial\u201d situation of the French banlieues<\/span>? More generally, how do you see the relationship between politics and violence in the \u201cbanlieue – monde\u201d\u2014 what Mike Davis has recently called a \u201cplanet of slums\u201d\u2014that is in the process of globalizing itself in the twenty-first century?<\/p>\n

BADIOU: Here we encounter a problem that we might call, in the Leninist tradition, the problem of the masses. That is, how can the political come to really organize or be present among the great masses of the planet?<\/strong> The fundamental problem<\/span> is how we might enter into relations with this gigantic mass, with a population that is disorganized and chaotic, poor and deprived of everything, and often prey to criminal organizations, religious messianisms, and unchecked destructive violence. This is the calling and task of every contemporary emancipatory politics. After all, we are speaking of billions of people; address this problem or our horizon will remain too narrow.<\/p>\n

In the nineteenth century<\/span>, the problem was the arrival of the new proletarian masses on the political scene; in the twentieth century, it was the political emancipation of colonized peoples. In the first case we have the workers\u2019 movement, the Paris Commune, and, finally, the revolution of1917; in the second, the wars of national liberation, Algeria, Vietnam, and the Chinese popular war. But today we can no longer speak either of the working masses, forged in the discipline of the factory, or of the peasant masses, localized and orga-nized on the basis of agrarian relations. The masses we speak of are profoundly atomized by capitalism. They are, for the most part, delivered over to conditions of existence that are precarious and chaotic.<\/span><\/p>\n

They are a collective figure that still has no name. The category of the subproletariat doesn\u2019t work in this case, since that category still presupposes the existence of an organized proletariat \u2014 which, in this case, does not exist. These masses are not organized according to the traditional categories of class, and so for the moment they are more or less entirely abandoned to the nihilism of capitalism.<\/span><\/p>\n

Here the link with the French banlieues <\/span> becomes clear. The distinc-tion between the Third World and the developed countries is increasingly less important. We have our Third World within the developed states. This is why the so-called question of immigration has become so important for us. The United States, for example, this nation of immigrants, is today constructing a wall and reinforcing its border security system against immigration, an action largely agreed upon by the Democrats \u2014 not necessarily concerning the wall but the need for a substantial increase in the border patrol.<\/p>\n

In France, this rhetoric has poisoned political life for some time now. It feeds the extreme Right, but, ultimately, the Left always aligns itself with this rhetoric. It\u2019s a very interesting phenomenon because it shows that these destructured masses, poor and deprived of everything, situated in a nonproletarianized urban environment, constitute one of the principal horizons of the politics to come<\/span>. These masses, therefore, are an important factor in the phenomenon of globalization. The true globalization, today, would be found in the organization of these masses \u2014 on a worldwide scale, if possible \u2014 whose conditions of existence are essentially the same. Whoever lives in the banlieues<\/span> of Bamako or Shanghai is not essentially different from someone who lives in the banlieues<\/span> of Paris or the ghettos of Chicago. They might be poorer and in worse conditions, but they are not essentially different. Their political existence is characterized by a distance from the state \u2014 from the state and its clients, the dominant classes but also the middle classes, all of whom strive to maintain this distance. On this political problem, I have only fragmentary ideas.<\/strong> \u00a0It\u2019s a question that is as difficult as the problem of organizing workers in the nineteenth century. I am convinced it is the fundamental problem today.<\/span><\/p>\n

There have been important political experiments in this field \u2014 with the sans papiers<\/span> in France, for example. But this is only one part of a problem that is extremely vast. We have no relations with the young people in revolt in the banlieues<\/span>. It is once again a dimension of the crisis of negation<\/strong>. We should absolutely be able to think a subtractive form, however minimal, for this type of population.<\/span> The sans papiers<\/span>, for example, should have some form of minimal workers\u2019 organization, since they often work in restaurants or in construction. This is why it is possible to make some progress in their struggle.<\/p>\n","protected":false},"excerpt":{"rendered":"

Critical Inquiry 2008 interview with Alain Badiou conducted in Los Angeles 7 Feb. 2007.\u00a0 (the pdf has been uploaded) Question: What, today, on the eve of the presidential election, is the \u201cpostcolonial\u201d situation of the French banlieues? More generally, how do you see the relationship between politics and violence in the \u201cbanlieue – monde\u201d\u2014 what … Continue reading “badiou 2007”<\/span><\/a><\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[45,18,90,103],"tags":[],"class_list":["post-10020","post","type-post","status-publish","format-standard","hentry","category-badiou","category-political","category-resistance","category-universal"],"_links":{"self":[{"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/posts\/10020","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/comments?post=10020"}],"version-history":[{"count":4,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/posts\/10020\/revisions"}],"predecessor-version":[{"id":10023,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/posts\/10020\/revisions\/10023"}],"wp:attachment":[{"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/media?parent=10020"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/categories?post=10020"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/tags?post=10020"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}