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and welcome to the wall exchange my name

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is Janice Sarah and I'm the director of

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the Peterborough Institute for Advanced

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Studies and a professor of law the Royal

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Exchange is a series of downtown

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lectures sponsored by the Peter wah

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Institute of Advanced Studies at the

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University of British Columbia and it's

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really dedicated to trying to advance

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innovative and fundamental research by

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bringing people together in a fulsome

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conversation about timely topics that

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are highly important to us as members of

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society and certainly tonight's

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conversation promises I think to

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generate a provocative and stimulating

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debate I'd like to thank the Georgia

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Strait magazine for co-sponsoring this

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event and to thank CBC Radio one ideas

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program its producer Kathleen flattery

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en

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I would ask you to please turn your cell

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phone ringer Soph I know people might be

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tweeting and things but we'd really like

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not to have the noise so just briefly to

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talk about the program this evening dr.

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Butler is going to speak for about 50

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minutes Charlie Smith will then serve as

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moderator for a 45-minute question and

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answer period Charlie Smith is an

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accomplished journalist senior editor of

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the Georgia Strait and former associate

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producer of CBC Radio one it gives me

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great pleasure to introduce Judith

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Butler dr. Butler is the Maxine Elliot

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professor in the department's of

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rhetoric and comparative literature and

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co-director of the program of critical

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theory at the University of California

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Berkeley she holds the Hannah Aaron

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chair at the European Graduate School in

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Switzerland she received her PhD in

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philosophy from Yale University and has

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been awarded the brudno Prize for

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lifetime achievement at that University

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Judith Butler has been called simply one

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of the most probing challenging and

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influential thinkers of our time one of

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America's pre-eminent philosophers she

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has challenged the financial beliefs

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that anchor our cultural norms a

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prolific scholar of diverse interests

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she has published significant works on

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feminist and queer theory literary

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theory modern philosophy political

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ethics warning and a course war

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dr. Butler applies her extraordinary

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theoretical knowledge to real-world

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situations and her ideas and insights

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have both informed and transformed

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current thought she currently holds the

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Andrew Mellon Award for distinguished

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academic achievement in humanities in

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her recent article in title dr. Butler

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wrote on precarity embodiment in the

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politics of public space to quote her

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when bodies gather as they do they

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express their to express their

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indignation and to enact their plural

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existence in public space they are also

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making broader demands they are

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demanding to be recognized and to be

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valued they are exercised

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a right to appear and to exercise

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freedom they are calling for a livable

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life

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these values are presupposed by

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particular demands but they also demand

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a more fundamental restructuring of our

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socio-economic and political order

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please join me in welcoming dr. Butler

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thank you

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thank you very much

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I'm enormous ly pleased to be here in

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Vancouver today and I want first of all

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to thank the Peter Wall Institute for

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this wonderful invitation I'd like also

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to acknowledge that we are on the

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traditional lands of the Coast Salish

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peoples

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I'm particularly grateful to Joanna

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Forbes and Janice Sara of the Peter wall

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Institute the wall family including

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Sonja wall who I believe is with us this

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evening and the kind people at the vogue

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see her at Georgia Strait and of course

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the fabulous people of Vancouver thank

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you I have said that I would speak about

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bodies in the street and that is surely

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what I plan to address but I want to

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take a moment with you to pause and

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think about what such a lecture can be

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an attempt to set aside some of the

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misconceptions that can easily arise

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from such a title it may be thought that

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I will say that bodies in the street are

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a good thing that we should celebrate

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mass demonstrations and that bodies

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together on the street form a certain

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ideal of community or even a new

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politics worthy of praise though

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sometimes bodies assembled on the street

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are clearly cause for joy even for hope

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let us remember that the phrase bodies

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on the street can refer equally well to

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right-wing demonstrations as military

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soldiers assembled to quell

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demonstrations and two forms of military

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occupation so from the start we have to

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be prepared to ask under what conditions

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do we find bodies assembled on the

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street to be cause for celebration or

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what forms of assembly actually work in

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the service of realizing greater ideals

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of justice and equality minimally we can

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say that those demonstrations that seek

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to realize justice and equality are

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worthy of praise but even then we are

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called upon to define our terms since as

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we know there are conflicting views

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about justice to be sure and there are

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sure then there are many disparate ways

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of thinking and valuing equality to more

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problems immediately present themselves

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in certain parts of the world political

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asylum alliances do not or cannot take

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the form of Street assemblies think

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about conditions of intense police

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surveillance or military occupation

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crowds cannot swell on the streets

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without risking imprisonment injury or

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death and so alliances are sometimes

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made in other forms ones that seek to

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minimize Bottle the exposure to violence

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at the same time that demands for

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justice are made hunger strikes within

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prisons as we recently saw in Palestine

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our forms of resistance that must take

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place in spaces of enforced confinement

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they are themselves bodily demands for

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public space and public freedom so let

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us remember that heightened bodily

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exposure is not always a political good

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or at least not always the most

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successful strategy the Israeli

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occupation of Palestine is a case in

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point further we have to consider as

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well that some forms of political

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assembly do not take place on the street

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or in the square precisely because

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streets are not at the center of that

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political action for instance a movement

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may be galvanized for the purposes of

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establishing adequate infrastructure we

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can think about the continuing shanty

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towns of South Africa Kenya Pakistan in

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sites constructed outside the border of

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Europe but also the Barrios of Venezuela

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or the baracus of Portugal these are

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more often than not groups of people

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immigrants squatters and/or Roma who are

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struggling precisely for running water

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working toilets paved streets for work

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and provisions indeed the street is not

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the only site that

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we can take for granted for certain

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kinds of public assemblies because the

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street is also a public good for which

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people fight an infrastructural

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necessity that forms one of the demands

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of certain forms of mobilization and I

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would add certain forms of mobilization

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against precarity and yet I think we can

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see that in such situations with or

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without streets some basic requirements

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of the body are at the center of

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political mobilizations

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we could certainly make a list of those

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bodies require food and shelter

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protection from injury and destruction

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freedom to move employment healthcare

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bodies require other bodies for support

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for passion for survival and it matters

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what age those bodies are and whether

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they are able-bodied since in all forms

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of dependency bodies require not just

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one other person but social systems of

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support that are complexly human and

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technical but if I say this then another

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set of questions emerge emerges are we

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speaking only about human bodies and can

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we speak about bodies at all without the

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environments of the machines and the

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complex systems of social

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interdependence e upon which they rely

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which form the conditions of their

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existence and survival and finally even

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if we come to understand and enumerate

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the requirements of the body do we

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struggle only for those requirements to

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be met or do we struggle as well for

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bodies to thrive it is one thing to

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demand that bodies have what they need

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to survive and indeed survival is a

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precondition for all the other claims we

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might make and yet it seems that we

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survive precisely in order to live and

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life as much as it requires survival

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must be more than survival in order to

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be livable so how do we think about a

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livable life without positing a single

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or uniform ideal for that life

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it is not a matter in my view of finding

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out what the human really is or what the

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human really should be since it has

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surely been made plain that humans are

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animals too and that they're very bodily

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existence depends upon systems of

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support that include human and non-human

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dimensions so to a certain extent I

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follow my colleague Donna Haraway

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in asking us to think about the complex

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relation a letÃ­s that constitute bodily

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life and to suggest that we do not need

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any more ideal forms of the human but

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rather complex ways of understanding

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those sets of relations without which we

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do not exist at all

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perhaps I've gotten ahead of myself

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or perhaps I keep lagging behind the

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topic that forms the purpose of my

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remarks this evening but I wanted to

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pause at the beginning to make sure that

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there are no unnecessary

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misunderstandings although there are

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those who will say that active bodies

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assembled on the street constitute a

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surging multitude one that in itself

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constitutes a radical Democratic event

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or action I am only partially in

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agreement with that view there are all

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sorts of surging multitudes I don't want

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to endorse and they would include racist

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or fascist congregations and mass

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movements I don't think the point of

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politics is simply to surge forth

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together constituting a new sense of the

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people although sometimes for the

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purposes of radical Democratic Change

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which I do endorse and for which I

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struggle it is important to surge forth

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in ways that claim and alter the

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attention of the world something has to

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hold together such a group some demand

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some felt sense of injustice some lived

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experience of the possibility of change

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and that change has to be fueled by a

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resistance to

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minimally existing and expanding

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inequalities ever increasing conditions

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of precarity for many populations both

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locally and globally resistance to forms

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of authoritarian and security and

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control that seek to suppress democratic

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movements on the one hand there are

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bodies that assemble on the street or

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online or through other less visible

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networks of solidarity especially in

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prisons whose political claims are made

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through language action gesture and

281
00:14:18,970 --> 00:14:21,310
movement through linking arms the

282
00:14:21,310 --> 00:14:23,890
refusing to move to forming bodily modes

283
00:14:23,890 --> 00:14:25,750
of obstruction to police and state

284
00:14:25,750 --> 00:14:29,140
authorities in making contact in ways

285
00:14:29,140 --> 00:14:32,440
that are difficult to trace and in this

286
00:14:32,440 --> 00:14:35,050
sense we can say that these bodies form

287
00:14:35,050 --> 00:14:37,440
networks of resistance together

288
00:14:37,440 --> 00:14:40,080
remembering that bodies are not just

289
00:14:40,080 --> 00:14:43,560
active agents of resistance but also

290
00:14:43,560 --> 00:14:47,440
fundamentally in need of support so

291
00:14:47,440 --> 00:14:49,960
those movements when they work provide

292
00:14:49,960 --> 00:14:51,970
provisional support in order to

293
00:14:51,970 --> 00:14:54,580
facilitate the broader demand for forms

294
00:14:54,580 --> 00:14:59,290
of support that make life livable so on

295
00:14:59,290 --> 00:15:01,210
the one hand bodies assemble precisely

296
00:15:01,210 --> 00:15:04,000
to show that they are bodies and they

297
00:15:04,000 --> 00:15:05,680
let it be known politically what it

298
00:15:05,680 --> 00:15:09,420
means to persist as a body in this world

299
00:15:09,420 --> 00:15:12,400
what requirements must be met for bodies

300
00:15:12,400 --> 00:15:14,770
to survive and what conditions make of

301
00:15:14,770 --> 00:15:17,110
bodily life which is the only life we

302
00:15:17,110 --> 00:15:21,550
have finally livable so on the one hand

303
00:15:21,550 --> 00:15:25,870
as I'm saying bodies form in networks of

304
00:15:25,870 --> 00:15:28,360
resistance on the other hand as I hope

305
00:15:28,360 --> 00:15:31,240
to make clear bodies form in order to

306
00:15:31,240 --> 00:15:33,730
produce not only structures of support

307
00:15:33,730 --> 00:15:36,790
and in dependency but to events or enact

308
00:15:36,790 --> 00:15:39,550
ideas of community and equality for

309
00:15:39,550 --> 00:15:43,510
which the movement struggles it's not

310
00:15:43,510 --> 00:15:46,420
only or primarily as abstract subjects

311
00:15:46,420 --> 00:15:47,980
bearing rights that we take to the

312
00:15:47,980 --> 00:15:50,470
streets we take to the streets because

313
00:15:50,470 --> 00:15:53,140
we need to walk or move there we need

314
00:15:53,140 --> 00:15:55,930
streets to be structured so that whether

315
00:15:55,930 --> 00:15:58,610
or not we are in a chair we can move

316
00:15:58,610 --> 00:16:00,199
and we can move there without

317
00:16:00,199 --> 00:16:02,509
obstruction harassment administrative

318
00:16:02,509 --> 00:16:06,139
detention fear of injury or death if we

319
00:16:06,139 --> 00:16:08,029
are on the street it is because we are

320
00:16:08,029 --> 00:16:10,850
bodies that require infrastructural

321
00:16:10,850 --> 00:16:14,209
support for our continuing existence and

322
00:16:14,209 --> 00:16:18,860
for living a life that matters so if I

323
00:16:18,860 --> 00:16:21,709
caution against an easy celebration of

324
00:16:21,709 --> 00:16:22,910
active bodies

325
00:16:22,910 --> 00:16:26,119
I'm also cautioning against the idea

326
00:16:26,119 --> 00:16:29,569
that activism requires that we think of

327
00:16:29,569 --> 00:16:33,619
the body only as active as a Gentek if

328
00:16:33,619 --> 00:16:37,399
the body were by definition active then

329
00:16:37,399 --> 00:16:39,110
we would not need to struggle for the

330
00:16:39,110 --> 00:16:41,809
conditions that allow the body it's free

331
00:16:41,809 --> 00:16:43,850
activity in the name of social and

332
00:16:43,850 --> 00:16:46,759
economic justice and though I do not

333
00:16:46,759 --> 00:16:49,699
want to rest easily with an idea of the

334
00:16:49,699 --> 00:16:53,449
body as vulnerable or indeed as passive

335
00:16:53,449 --> 00:16:56,389
I do think that we cannot understand the

336
00:16:56,389 --> 00:16:59,299
forms of interrelation allottee that

337
00:16:59,299 --> 00:17:02,749
constitute our bodily lives if we do not

338
00:17:02,749 --> 00:17:06,159
understand the complex relation between

339
00:17:06,159 --> 00:17:08,299
vulnerability and those forms of

340
00:17:08,299 --> 00:17:11,118
activity that come to constitute our

341
00:17:11,118 --> 00:17:15,260
political resistance indeed even in the

342
00:17:15,260 --> 00:17:18,230
moment of appearing on the street we are

343
00:17:18,230 --> 00:17:21,019
vulnerable this is especially true for

344
00:17:21,019 --> 00:17:22,760
those who appear on the street without

345
00:17:22,760 --> 00:17:25,549
permits who are opposing the police or

346
00:17:25,549 --> 00:17:28,240
the military or other security forces

347
00:17:28,240 --> 00:17:31,970
one is shorn of protection to be sure

348
00:17:31,970 --> 00:17:34,010
but this does not mean that one is

349
00:17:34,010 --> 00:17:37,580
reduced to some sort of bare life on the

350
00:17:37,580 --> 00:17:40,639
contrary to be shorn of protection is a

351
00:17:40,639 --> 00:17:43,370
form of political exposure at once

352
00:17:43,370 --> 00:17:46,070
concretely vulnerable and potentially

353
00:17:46,070 --> 00:17:48,740
defiant how do we understand this

354
00:17:48,740 --> 00:17:51,500
connection between vulnerability and

355
00:17:51,500 --> 00:17:56,720
defiance within activism of course

356
00:17:56,720 --> 00:18:00,200
feminist theorists have for a long time

357
00:18:00,200 --> 00:18:03,110
argued that women suffer social

358
00:18:03,110 --> 00:18:06,080
vulnerability disproportionately and

359
00:18:06,080 --> 00:18:08,149
though there is always a risk in

360
00:18:08,149 --> 00:18:09,860
claiming that women are especially

361
00:18:09,860 --> 00:18:12,290
vulnerable given how many of

362
00:18:12,290 --> 00:18:14,960
groups can certainly make that claim

363
00:18:14,960 --> 00:18:17,660
there is perhaps something important to

364
00:18:17,660 --> 00:18:19,870
be taken from this tradition of

365
00:18:19,870 --> 00:18:23,630
argumentation the claim can sometimes be

366
00:18:23,630 --> 00:18:25,640
taken to mean that women have an

367
00:18:25,640 --> 00:18:28,280
unchanging and defining vulnerability

368
00:18:28,280 --> 00:18:30,590
and that and that kind of argument makes

369
00:18:30,590 --> 00:18:33,920
the case for paternalistic protection if

370
00:18:33,920 --> 00:18:36,380
women are especially vulnerable then

371
00:18:36,380 --> 00:18:38,390
they seek protection it becomes the

372
00:18:38,390 --> 00:18:40,190
responsibility of the state or other

373
00:18:40,190 --> 00:18:42,440
paternal powers to provide that

374
00:18:42,440 --> 00:18:45,230
protection on that model feminist

375
00:18:45,230 --> 00:18:48,020
activism not only petitions paternal

376
00:18:48,020 --> 00:18:50,390
Authority for special dispensations and

377
00:18:50,390 --> 00:18:53,540
protections but affirms that inequality

378
00:18:53,540 --> 00:18:55,760
of power that situates women in a

379
00:18:55,760 --> 00:18:58,070
powerless position and by implication

380
00:18:58,070 --> 00:19:01,700
men in a more powerful one or it invests

381
00:19:01,700 --> 00:19:04,970
the state with the responsibility for

382
00:19:04,970 --> 00:19:07,790
facilitating the achievement of feminist

383
00:19:07,790 --> 00:19:11,060
goals such a view is very different from

384
00:19:11,060 --> 00:19:14,210
one from one that claims for instance

385
00:19:14,210 --> 00:19:17,390
that women are vulnerable and capable of

386
00:19:17,390 --> 00:19:19,700
resistance that vulnerability and

387
00:19:19,700 --> 00:19:22,490
resistance can and do happen at the same

388
00:19:22,490 --> 00:19:25,640
time as we see in certain forms of

389
00:19:25,640 --> 00:19:28,490
feminist self-defense or even in certain

390
00:19:28,490 --> 00:19:30,860
openly political movements of women in

391
00:19:30,860 --> 00:19:32,840
the public sphere where they are not

392
00:19:32,840 --> 00:19:36,050
generally allowed to appear we can think

393
00:19:36,050 --> 00:19:38,750
of the walks or we can think about

394
00:19:38,750 --> 00:19:41,990
those who oppose harassment or injury by

395
00:19:41,990 --> 00:19:44,210
virtue of appearing as they do this

396
00:19:44,210 --> 00:19:46,970
would in my mind also include Muslim

397
00:19:46,970 --> 00:19:49,460
women wearing full veils in France who

398
00:19:49,460 --> 00:19:55,550
are unjustly subject to to arrest and

399
00:19:55,550 --> 00:20:00,260
and and and fines of course there are

400
00:20:00,260 --> 00:20:02,120
good reasons to argue for the

401
00:20:02,120 --> 00:20:04,700
differential vulnerability of women they

402
00:20:04,700 --> 00:20:06,500
do suffer disproportionately from

403
00:20:06,500 --> 00:20:10,220
poverty and literacy two very important

404
00:20:10,220 --> 00:20:12,590
dimensions of any global analysis of

405
00:20:12,590 --> 00:20:15,080
women's condition so when I'm asked for

406
00:20:15,080 --> 00:20:18,200
instance are you a post feminist I say

407
00:20:18,200 --> 00:20:20,630
well as long as women suffer

408
00:20:20,630 --> 00:20:23,450
disproportionately from from poverty and

409
00:20:23,450 --> 00:20:25,700
literacy and our disproportionate

410
00:20:25,700 --> 00:20:28,250
vulnerable to violence I'm still a

411
00:20:28,250 --> 00:20:38,450
feminist so the question that emerges

412
00:20:38,450 --> 00:20:42,380
and forms the focus of my question here

413
00:20:42,380 --> 00:20:44,779
is how to think about the vulnerability

414
00:20:44,779 --> 00:20:46,730
of women in conjunction with feminist

415
00:20:46,730 --> 00:20:49,370
modes of agency and how to think both in

416
00:20:49,370 --> 00:20:51,769
light of global conditions and emerging

417
00:20:51,769 --> 00:20:54,950
possibilities of Global Alliance this

418
00:20:54,950 --> 00:20:57,799
task is made all the more difficult as

419
00:20:57,799 --> 00:20:59,990
state structures and institutions of

420
00:20:59,990 --> 00:21:02,840
social welfare lose their own resources

421
00:21:02,840 --> 00:21:05,269
thus exposing more populations to

422
00:21:05,269 --> 00:21:08,480
homelessness unemployment illiteracy and

423
00:21:08,480 --> 00:21:11,179
inadequate health care so the struggle

424
00:21:11,179 --> 00:21:13,519
in my view is how to make the feminists

425
00:21:13,519 --> 00:21:16,190
claim effectively that such institutions

426
00:21:16,190 --> 00:21:19,429
are crucial to sustaining lives at the

427
00:21:19,429 --> 00:21:22,250
same time that feminists resist modes of

428
00:21:22,250 --> 00:21:24,950
paternalism that reinstate relations of

429
00:21:24,950 --> 00:21:28,580
inequality in some ways vulnerability

430
00:21:28,580 --> 00:21:30,919
has been regarded as a value in feminist

431
00:21:30,919 --> 00:21:32,269
theory in politics

432
00:21:32,269 --> 00:21:34,639
this means neither that women are more

433
00:21:34,639 --> 00:21:37,460
vulnerable than men nor that women value

434
00:21:37,460 --> 00:21:40,309
vulnerability more than men do rather

435
00:21:40,309 --> 00:21:42,830
certain kinds of gender defining

436
00:21:42,830 --> 00:21:45,529
attributes like vulnerability and

437
00:21:45,529 --> 00:21:48,139
invulnerability are distributed

438
00:21:48,139 --> 00:21:51,769
unequally and for purposes of shoring up

439
00:21:51,769 --> 00:21:53,870
certain regimes of power that

440
00:21:53,870 --> 00:21:56,720
disenfranchised women we think about

441
00:21:56,720 --> 00:21:59,990
goods as as distributed unequally under

442
00:21:59,990 --> 00:22:03,460
capitalism we think about opportunities

443
00:22:03,460 --> 00:22:06,230
distributed unequally under capitalism

444
00:22:06,230 --> 00:22:08,269
we think about natural resources

445
00:22:08,269 --> 00:22:11,299
especially water distributed unequally

446
00:22:11,299 --> 00:22:14,450
but we should also surely consider that

447
00:22:14,450 --> 00:22:17,269
one way of managing populations is to

448
00:22:17,269 --> 00:22:20,149
distribute vulnerability unequally in

449
00:22:20,149 --> 00:22:23,570
such a way that vulnerable populations

450
00:22:23,570 --> 00:22:25,730
are established within discourse and

451
00:22:25,730 --> 00:22:29,480
policy more recently we note that social

452
00:22:29,480 --> 00:22:32,240
movements and policy analysts refer to

453
00:22:32,240 --> 00:22:34,760
precarious populations and that

454
00:22:34,760 --> 00:22:36,830
political strategies are accordingly

455
00:22:36,830 --> 00:22:38,200
devised to think

456
00:22:38,200 --> 00:22:40,330
about ameliorating conditions of

457
00:22:40,330 --> 00:22:43,570
precarity as we extend the economic

458
00:22:43,570 --> 00:22:45,880
notion of unequal distribution to

459
00:22:45,880 --> 00:22:48,820
broader social and cultural spheres we

460
00:22:48,820 --> 00:22:51,250
are also confronted especially during

461
00:22:51,250 --> 00:22:54,430
times of war with the uneven grieve

462
00:22:54,430 --> 00:22:58,390
ability of populations that is the idea

463
00:22:58,390 --> 00:23:01,030
that certain lives if lost are more

464
00:23:01,030 --> 00:23:03,580
worthy of memorialization and public

465
00:23:03,580 --> 00:23:06,430
grieving than others populations

466
00:23:06,430 --> 00:23:09,040
targeted for injury and destruction in

467
00:23:09,040 --> 00:23:12,130
war are often considered unbelievable

468
00:23:12,130 --> 00:23:14,680
from the start but so too are

469
00:23:14,680 --> 00:23:17,860
populations whose labor is episodic and

470
00:23:17,860 --> 00:23:20,110
precarious or who are considered

471
00:23:20,110 --> 00:23:23,040
abandoned through systematic forms of

472
00:23:23,040 --> 00:23:27,250
negligence when vulnerability is

473
00:23:27,250 --> 00:23:30,190
distributed unequally then certain

474
00:23:30,190 --> 00:23:32,830
populations are effectively targeted as

475
00:23:32,830 --> 00:23:37,050
endurable with impunity or disposable

476
00:23:37,050 --> 00:23:41,110
without reparation this kind of explicit

477
00:23:41,110 --> 00:23:44,200
or implicit marking can work to justify

478
00:23:44,200 --> 00:23:46,840
the infliction of injury upon them as we

479
00:23:46,840 --> 00:23:49,390
see in times of war or in state violence

480
00:23:49,390 --> 00:23:52,810
against undocumented citizens or we can

481
00:23:52,810 --> 00:23:55,360
see such populations as responsible for

482
00:23:55,360 --> 00:23:58,030
their own position or conversely in need

483
00:23:58,030 --> 00:24:00,160
of protection from the state or other

484
00:24:00,160 --> 00:24:03,640
institutions of civil society it's

485
00:24:03,640 --> 00:24:06,270
important to note that when such

486
00:24:06,270 --> 00:24:09,370
redistributive strategies abound than

487
00:24:09,370 --> 00:24:11,920
other populations usually the ones

488
00:24:11,920 --> 00:24:14,350
orchestrating or affecting the processes

489
00:24:14,350 --> 00:24:18,210
of redistribution posit themselves as

490
00:24:18,210 --> 00:24:21,580
invulnerable if not impermeable and

491
00:24:21,580 --> 00:24:24,580
without any such needs of protection

492
00:24:24,580 --> 00:24:27,460
this approach takes vulnerability and

493
00:24:27,460 --> 00:24:30,460
invulnerability as political effects

494
00:24:30,460 --> 00:24:33,370
unequally distributed effects of a field

495
00:24:33,370 --> 00:24:35,830
of power that acts on and through bodies

496
00:24:35,830 --> 00:24:38,590
if vulnerability has been culturally

497
00:24:38,590 --> 00:24:40,990
coded feminine then how are certain

498
00:24:40,990 --> 00:24:43,840
populations effectively feminized when

499
00:24:43,840 --> 00:24:46,180
designated as vulnerable and others

500
00:24:46,180 --> 00:24:48,550
construed as masculine when laying claim

501
00:24:48,550 --> 00:24:50,539
to impermeable

502
00:24:50,539 --> 00:24:53,239
once again these are not essential

503
00:24:53,239 --> 00:24:56,600
features of men or women but processes

504
00:24:56,600 --> 00:25:00,320
of gender formation effects of power

505
00:25:00,320 --> 00:25:03,169
that have as one of their aims the

506
00:25:03,169 --> 00:25:05,779
production of gender differences along

507
00:25:05,779 --> 00:25:08,840
lines of inequality this has led

508
00:25:08,840 --> 00:25:11,570
psychoanalytic feminists to remark that

509
00:25:11,570 --> 00:25:14,119
the masculine position construed in such

510
00:25:14,119 --> 00:25:16,879
a way is effectively built through a

511
00:25:16,879 --> 00:25:18,970
denial of its own constitutive

512
00:25:18,970 --> 00:25:22,279
vulnerability this denial or disavowal

513
00:25:22,279 --> 00:25:25,210
requires the political institution of

514
00:25:25,210 --> 00:25:27,559
oblivion or forgetfulness

515
00:25:27,559 --> 00:25:30,379
more specifically the forgetting of

516
00:25:30,379 --> 00:25:33,529
one's own vulnerability its projection

517
00:25:33,529 --> 00:25:37,190
and displacement elsewhere the one who

518
00:25:37,190 --> 00:25:39,049
achieves this impermeability

519
00:25:39,049 --> 00:25:43,220
erases or externalizes all trace of a

520
00:25:43,220 --> 00:25:46,099
memory of vulnerability the person who

521
00:25:46,099 --> 00:25:49,070
considers himself by definition to be

522
00:25:49,070 --> 00:25:52,009
invulnerable aspect effectively says I

523
00:25:52,009 --> 00:25:55,039
was never vulnerable and if I was it

524
00:25:55,039 --> 00:25:58,039
wasn't true and I have no memory of that

525
00:25:58,039 --> 00:26:02,090
condition an obviously contradictory

526
00:26:02,090 --> 00:26:04,099
statement it nevertheless shows us

527
00:26:04,099 --> 00:26:06,679
something of the political syntax of

528
00:26:06,679 --> 00:26:09,440
disavowal but it also tells us something

529
00:26:09,440 --> 00:26:12,769
about how histories can be told in order

530
00:26:12,769 --> 00:26:15,679
to support an ideal of the self one

531
00:26:15,679 --> 00:26:16,970
wishes were true

532
00:26:16,970 --> 00:26:19,549
such histories depend on disavowal for

533
00:26:19,549 --> 00:26:22,039
their coherence and this coherence is

534
00:26:22,039 --> 00:26:26,710
also thereby rendered suspect although

535
00:26:26,710 --> 00:26:28,879
psychoanalytic perspectives such as

536
00:26:28,879 --> 00:26:31,249
these are important as a way of gaining

537
00:26:31,249 --> 00:26:34,070
insight into this particular way that

538
00:26:34,070 --> 00:26:36,529
vulnerability is distributed along

539
00:26:36,529 --> 00:26:39,049
gender lines it only goes part of the

540
00:26:39,049 --> 00:26:41,659
way toward the kind of analysis needed

541
00:26:41,659 --> 00:26:45,679
here since if we say that some person or

542
00:26:45,679 --> 00:26:49,759
some group denies vulnerability we are

543
00:26:49,759 --> 00:26:51,799
assuming not only that the vulnerability

544
00:26:51,799 --> 00:26:55,700
was already there but also that it is in

545
00:26:55,700 --> 00:27:00,259
some sense deniable of course one cannot

546
00:27:00,259 --> 00:27:03,140
make an easy analogy between in

547
00:27:03,140 --> 00:27:06,020
vidual and group formations and yet

548
00:27:06,020 --> 00:27:08,960
modes of denial or disavowal can be seen

549
00:27:08,960 --> 00:27:12,950
to traverse them both for instance to

550
00:27:12,950 --> 00:27:14,990
certain defenders of the military

551
00:27:14,990 --> 00:27:16,730
rationale for the destruction of

552
00:27:16,730 --> 00:27:19,520
targeted groups or populations we might

553
00:27:19,520 --> 00:27:22,880
say you act as if you yourself were not

554
00:27:22,880 --> 00:27:25,250
vulnerable to the kind of destruction

555
00:27:25,250 --> 00:27:28,490
you caused or to defenders of certain

556
00:27:28,490 --> 00:27:31,610
forms of neoliberal economics you act as

557
00:27:31,610 --> 00:27:34,370
if you yourself could never belong to a

558
00:27:34,370 --> 00:27:37,010
population whose work and life is

559
00:27:37,010 --> 00:27:40,880
considered disposable precarious who can

560
00:27:40,880 --> 00:27:43,160
suddenly be deprived a base of basic

561
00:27:43,160 --> 00:27:45,680
rights of access to housing or health

562
00:27:45,680 --> 00:27:49,160
care or who lives with anxiety about how

563
00:27:49,160 --> 00:27:52,490
and whether work will ever arrive in

564
00:27:52,490 --> 00:27:55,490
this way then we assume that those who

565
00:27:55,490 --> 00:27:58,340
seek to expose others to such positions

566
00:27:58,340 --> 00:28:00,950
of Honor ability or those who seek

567
00:28:00,950 --> 00:28:03,620
deposit and maintain a position of

568
00:28:03,620 --> 00:28:07,880
invulnerability for themselves deny a

569
00:28:07,880 --> 00:28:09,980
vulnerability by which they are in fact

570
00:28:09,980 --> 00:28:13,810
bound to the ones they seek to subjugate

571
00:28:13,810 --> 00:28:16,700
this last claim it's a claim I'm willing

572
00:28:16,700 --> 00:28:19,430
to make moves in the direction of a

573
00:28:19,430 --> 00:28:22,580
common or shared vulnerability but this

574
00:28:22,580 --> 00:28:25,490
has meant less as an existential thesis

575
00:28:25,490 --> 00:28:28,940
than as a general claim about how bodies

576
00:28:28,940 --> 00:28:33,080
are invariably dependent upon enduring

577
00:28:33,080 --> 00:28:36,050
viable social relations and institutions

578
00:28:36,050 --> 00:28:40,060
for their survival and their well-being

579
00:28:40,060 --> 00:28:43,100
although this claim can be understood as

580
00:28:43,100 --> 00:28:46,130
an existential one it belongs in my view

581
00:28:46,130 --> 00:28:49,160
more properly to the articulation of a

582
00:28:49,160 --> 00:28:52,010
social ontology that I am trying in a

583
00:28:52,010 --> 00:28:54,860
preliminary way to suggest can become

584
00:28:54,860 --> 00:28:58,190
the basis for new forms of coalition one

585
00:28:58,190 --> 00:29:01,040
that we see episodically instanced in

586
00:29:01,040 --> 00:29:04,420
the contemporary politics of the street

587
00:29:04,420 --> 00:29:07,340
even though i see the two levels of this

588
00:29:07,340 --> 00:29:09,920
analysis i want to suggest that these

589
00:29:09,920 --> 00:29:12,370
are not two forms of vulnerability

590
00:29:12,370 --> 00:29:15,680
rather i want to argue that for

591
00:29:15,680 --> 00:29:18,830
bodily vulnerability presupposes a

592
00:29:18,830 --> 00:29:21,530
social world that we are as bodies

593
00:29:21,530 --> 00:29:24,560
vulnerable to others and to institutions

594
00:29:24,560 --> 00:29:27,200
and that this vulnerability constitutes

595
00:29:27,200 --> 00:29:29,990
one aspect of the social modality

596
00:29:29,990 --> 00:29:33,260
through which bodies persist and then

597
00:29:33,260 --> 00:29:35,720
secondly I want to suggest that the

598
00:29:35,720 --> 00:29:39,280
issue of my vulnerability or your

599
00:29:39,280 --> 00:29:42,380
vulnerability implicates us in a broader

600
00:29:42,380 --> 00:29:45,350
political problem of equality and

601
00:29:45,350 --> 00:29:48,440
inequality since vulnerability can be

602
00:29:48,440 --> 00:29:51,170
projected and denied psychological

603
00:29:51,170 --> 00:29:53,900
categories but also exploited and

604
00:29:53,900 --> 00:29:56,420
manipulated social and economic

605
00:29:56,420 --> 00:29:59,050
categories in the production of

606
00:29:59,050 --> 00:30:02,480
inequality this is what is meant by the

607
00:30:02,480 --> 00:30:06,460
unequal distribution of vulnerability

608
00:30:06,460 --> 00:30:09,470
vulnerability constitutes one aspect of

609
00:30:09,470 --> 00:30:12,050
the political modality of the body where

610
00:30:12,050 --> 00:30:14,750
the body is surely human understood as a

611
00:30:14,750 --> 00:30:17,870
human animal vulnerability to one

612
00:30:17,870 --> 00:30:20,570
another that is to say even when

613
00:30:20,570 --> 00:30:24,200
conceived as reciprocal marks a pre

614
00:30:24,200 --> 00:30:26,840
contractual dimension of our social

615
00:30:26,840 --> 00:30:29,960
relations this means as well that at

616
00:30:29,960 --> 00:30:32,630
some level it defies the instrumental

617
00:30:32,630 --> 00:30:35,750
logic that claims I will only protect

618
00:30:35,750 --> 00:30:38,920
your vulnerability if you protect mine

619
00:30:38,920 --> 00:30:41,450
according to which politics becomes a

620
00:30:41,450 --> 00:30:44,740
matter of brokering a deal or making a

621
00:30:44,740 --> 00:30:48,020
calculation or strategically entering

622
00:30:48,020 --> 00:30:51,470
into a contract in fact it constitutes

623
00:30:51,470 --> 00:30:53,480
the conditions of sociality and

624
00:30:53,480 --> 00:30:56,270
politically fit of political life that I

625
00:30:56,270 --> 00:30:58,660
would argue cannot be contractually

626
00:30:58,660 --> 00:31:01,160
stipulated and whose denial and

627
00:31:01,160 --> 00:31:03,980
manipulable 'ti constitutes an effort to

628
00:31:03,980 --> 00:31:06,850
destroy or manage a condition of

629
00:31:06,850 --> 00:31:11,330
potential equality I don't mean to

630
00:31:11,330 --> 00:31:14,030
suggest by this last formulation that

631
00:31:14,030 --> 00:31:16,970
there's a single subject sovereign who

632
00:31:16,970 --> 00:31:19,520
allocates vulnerability differentially

633
00:31:19,520 --> 00:31:23,330
or unequally these modes of allocation

634
00:31:23,330 --> 00:31:26,020
and even disavowal can be built into

635
00:31:26,020 --> 00:31:28,519
institutional rationalities and stress

636
00:31:28,519 --> 00:31:31,820
oh geez and so become forms of power

637
00:31:31,820 --> 00:31:34,700
that operate without this the conceit of

638
00:31:34,700 --> 00:31:40,969
a single deciding subject and so efforts

639
00:31:40,969 --> 00:31:43,359
to challenge and contest these issues

640
00:31:43,359 --> 00:31:45,559
something that happens more often than

641
00:31:45,559 --> 00:31:48,769
not under the name of precarity takes

642
00:31:48,769 --> 00:31:50,869
aim not only at individuals who make

643
00:31:50,869 --> 00:31:53,989
policy but more fundamentally at the

644
00:31:53,989 --> 00:31:56,539
forms of rationality representation and

645
00:31:56,539 --> 00:32:01,129
strategy that inform this condition so

646
00:32:01,129 --> 00:32:03,799
the way this differential allocation of

647
00:32:03,799 --> 00:32:05,659
vulnerability works doesn't always

648
00:32:05,659 --> 00:32:09,409
presuppose a dyadic frame one person or

649
00:32:09,409 --> 00:32:12,739
group does something to another on those

650
00:32:12,739 --> 00:32:14,839
occasions when there are groups who do

651
00:32:14,839 --> 00:32:17,209
not appear at all or who do not count

652
00:32:17,209 --> 00:32:19,599
whose bodies do not matter then the

653
00:32:19,599 --> 00:32:22,099
institutionalized forms of a Faceman at

654
00:32:22,099 --> 00:32:24,379
issue cannot readily be described

655
00:32:24,379 --> 00:32:26,959
through recourse to the category of the

656
00:32:26,959 --> 00:32:29,989
subject so it's not that one subject

657
00:32:29,989 --> 00:32:32,149
does this to another whether the subject

658
00:32:32,149 --> 00:32:35,479
is understood is singular or plural it's

659
00:32:35,479 --> 00:32:41,599
rather that a set of strategies produce

660
00:32:41,599 --> 00:32:44,259
the situation in which a population

661
00:32:44,259 --> 00:32:48,829
cannot appear as a subject at all in the

662
00:32:48,829 --> 00:32:50,839
US for instance the history of Native

663
00:32:50,839 --> 00:32:52,969
peoples tends to fall into this category

664
00:32:52,969 --> 00:32:55,729
and the history in Canada is of course

665
00:32:55,729 --> 00:32:59,209
related yet distinct Native peoples are

666
00:32:59,209 --> 00:33:01,099
described and given discursive life

667
00:33:01,099 --> 00:33:03,229
through national narratives about the

668
00:33:03,229 --> 00:33:05,479
founding of the Americas and yet this

669
00:33:05,479 --> 00:33:08,059
very description these very narratives

670
00:33:08,059 --> 00:33:10,759
more often than not become the means of

671
00:33:10,759 --> 00:33:14,389
effacement as we know since Spain was an

672
00:33:14,389 --> 00:33:17,029
imperial power before the u.s. that the

673
00:33:17,029 --> 00:33:19,039
colonization of the Americas brought

674
00:33:19,039 --> 00:33:21,409
with it acts of slaughter and killing

675
00:33:21,409 --> 00:33:23,869
that are regularly denied on what is

676
00:33:23,869 --> 00:33:26,539
still called in the u.s. Columbus Day

677
00:33:26,539 --> 00:33:31,579
and now of course there is a popular

678
00:33:31,579 --> 00:33:34,459
movement that has achieved rather

679
00:33:34,459 --> 00:33:37,809
widespread success in renaming that day

680
00:33:37,809 --> 00:33:40,530
indigenous peoples day

681
00:33:40,530 --> 00:33:42,990
when we speak about a face meant we are

682
00:33:42,990 --> 00:33:45,450
also speaking about the regulation of

683
00:33:45,450 --> 00:33:47,400
memory and entering into another

684
00:33:47,400 --> 00:33:53,880
formulation of disavowal there was no

685
00:33:53,880 --> 00:33:56,460
slaughter for radical dispossession and

686
00:33:56,460 --> 00:33:59,430
even if there were I do not remember it

687
00:33:59,430 --> 00:34:02,520
or there is no reliable archive or it is

688
00:34:02,520 --> 00:34:04,410
not among the histories that any of us

689
00:34:04,410 --> 00:34:07,050
know or tell but if we were to enter

690
00:34:07,050 --> 00:34:10,530
that history into a comparative study of

691
00:34:10,530 --> 00:34:13,080
genocide or a comparative history of

692
00:34:13,080 --> 00:34:15,418
forcible displacement then would we we

693
00:34:15,418 --> 00:34:19,260
would see how the killing of whole

694
00:34:19,260 --> 00:34:21,780
populations in Congo and Nazi Germany

695
00:34:21,780 --> 00:34:23,429
and Armenia in the early part of the

696
00:34:23,429 --> 00:34:25,320
20th century or the more recent

697
00:34:25,320 --> 00:34:27,780
histories of the disappeared in Chile

698
00:34:27,780 --> 00:34:30,330
Argentina or even the political murders

699
00:34:30,330 --> 00:34:32,909
of Franco's Spain regularly become

700
00:34:32,909 --> 00:34:35,909
matters for historians to dispute will

701
00:34:35,909 --> 00:34:38,610
there be an institutionalized memory or

702
00:34:38,610 --> 00:34:41,639
not and in such cases it's not a matter

703
00:34:41,639 --> 00:34:43,980
of memory as something that is held in

704
00:34:43,980 --> 00:34:46,230
the mind by someone who has experienced

705
00:34:46,230 --> 00:34:49,620
this destruction directly rather it is a

706
00:34:49,620 --> 00:34:51,719
memory that is maintained through

707
00:34:51,719 --> 00:34:54,168
historical record through discursive and

708
00:34:54,168 --> 00:34:56,399
transmittable means through

709
00:34:56,399 --> 00:34:59,430
documentation image and archive to

710
00:34:59,430 --> 00:35:01,860
preserve the memory of the vulnerability

711
00:35:01,860 --> 00:35:04,800
of bodies under such conditions requires

712
00:35:04,800 --> 00:35:07,440
a form of memorialization that must be

713
00:35:07,440 --> 00:35:10,080
repeated and re-established over time

714
00:35:10,080 --> 00:35:12,630
and space and this means that there is

715
00:35:12,630 --> 00:35:15,510
no one memory that memory is not finally

716
00:35:15,510 --> 00:35:18,450
a property of cognition but rather that

717
00:35:18,450 --> 00:35:21,110
memory is socially maintained and

718
00:35:21,110 --> 00:35:23,250
transmitted through certain forms of

719
00:35:23,250 --> 00:35:26,790
documentation and exhibition through

720
00:35:26,790 --> 00:35:30,060
media in this sense we might say that

721
00:35:30,060 --> 00:35:32,340
the historical vulnerability of those

722
00:35:32,340 --> 00:35:33,930
who were exploited whose land was

723
00:35:33,930 --> 00:35:36,750
confiscated or whose lives were lost is

724
00:35:36,750 --> 00:35:40,230
always at risk of disappearing this is

725
00:35:40,230 --> 00:35:43,530
why Walter benjamine thought there that

726
00:35:43,530 --> 00:35:46,350
there that a struggle must be waged for

727
00:35:46,350 --> 00:35:49,110
the history of the oppressed precisely

728
00:35:49,110 --> 00:35:51,750
because under modern conditions that

729
00:35:51,750 --> 00:35:53,780
history runs the risk of

730
00:35:53,780 --> 00:35:58,040
appearing always into oblivion it is

731
00:35:58,040 --> 00:36:00,530
this Benjamin Ian Maxim that was and is

732
00:36:00,530 --> 00:36:03,290
enacted by the madres de Plaza de Mayo

733
00:36:03,290 --> 00:36:06,830
who beginning in 1977 started to meet

734
00:36:06,830 --> 00:36:09,890
every Thursday in that large square in

735
00:36:09,890 --> 00:36:12,290
Buenos Aires the site of Argentina's

736
00:36:12,290 --> 00:36:15,230
government publicly to protest the

737
00:36:15,230 --> 00:36:17,570
disappearance of their children those

738
00:36:17,570 --> 00:36:19,880
suspected of activism against the

739
00:36:19,880 --> 00:36:23,420
dictatorship illegally and persistently

740
00:36:23,420 --> 00:36:26,660
they walked in nonviolent demonstrations

741
00:36:26,660 --> 00:36:29,780
taking back public space and even making

742
00:36:29,780 --> 00:36:32,540
use of their public exposure as mothers

743
00:36:32,540 --> 00:36:35,870
precisely to defy the regime as they

744
00:36:35,870 --> 00:36:39,080
walked they chanted we want our children

745
00:36:39,080 --> 00:36:42,400
we want them to tell us where they are

746
00:36:42,400 --> 00:36:45,680
the moderates said no matter what our

747
00:36:45,680 --> 00:36:47,690
children think they should not be

748
00:36:47,690 --> 00:36:49,670
tortured they should have charges

749
00:36:49,670 --> 00:36:52,430
brought before them we should be able to

750
00:36:52,430 --> 00:36:56,840
see them visit them the movement and

751
00:36:56,840 --> 00:36:58,610
numbers of women whose children had

752
00:36:58,610 --> 00:37:01,360
disappeared grew and in their weekly

753
00:37:01,360 --> 00:37:03,710
demonstrations in those demonstrations

754
00:37:03,710 --> 00:37:05,930
some carried pictures of the missing

755
00:37:05,930 --> 00:37:08,660
children later they wore white scarves

756
00:37:08,660 --> 00:37:11,240
to sell it to symbolize the white dove

757
00:37:11,240 --> 00:37:14,060
of peace which they argued can unite all

758
00:37:14,060 --> 00:37:16,970
women and yet this movement was neither

759
00:37:16,970 --> 00:37:20,540
primarily identitarian nor maternal list

760
00:37:20,540 --> 00:37:23,090
it opposed the brutality of the regime

761
00:37:23,090 --> 00:37:26,350
and even when the regime finally fell in

762
00:37:26,350 --> 00:37:29,960
1983 they continued weekly and even

763
00:37:29,960 --> 00:37:32,450
continue now with other generations

764
00:37:32,450 --> 00:37:35,300
joining them to protest any forgetting

765
00:37:35,300 --> 00:37:37,850
of that brutality and for trials that

766
00:37:37,850 --> 00:37:40,720
will bring all the torturers to justice

767
00:37:40,720 --> 00:37:42,860
suffering a moralization

768
00:37:42,860 --> 00:37:45,590
and political resistance mark that

769
00:37:45,590 --> 00:37:48,860
ongoing public demonstration and yet it

770
00:37:48,860 --> 00:37:51,530
is also a demonstration that claimed

771
00:37:51,530 --> 00:37:54,290
public space when it was forbidden and

772
00:37:54,290 --> 00:37:57,200
claims it still maintaining it as a

773
00:37:57,200 --> 00:38:04,000
political right so I hope I am now able

774
00:38:04,000 --> 00:38:07,400
to make clear at least two points about

775
00:38:07,400 --> 00:38:07,790
Valle

776
00:38:07,790 --> 00:38:10,670
ability that seek neither to idealize

777
00:38:10,670 --> 00:38:16,150
nor to discount its political importance

778
00:38:17,920 --> 00:38:20,870
the first is that vulnerability cannot

779
00:38:20,870 --> 00:38:23,660
be associated exclusively with injure

780
00:38:23,660 --> 00:38:27,290
ability that all responsiveness to what

781
00:38:27,290 --> 00:38:29,810
happens including the responsiveness of

782
00:38:29,810 --> 00:38:31,580
those who document the losses of the

783
00:38:31,580 --> 00:38:34,390
past is a function and effect of

784
00:38:34,390 --> 00:38:37,580
vulnerability of being open to a history

785
00:38:37,580 --> 00:38:40,220
that is not told or being open to what

786
00:38:40,220 --> 00:38:43,520
another body undergoes we can say that

787
00:38:43,520 --> 00:38:45,980
these are matters of empathy but I want

788
00:38:45,980 --> 00:38:48,260
to suggest that part of what a body does

789
00:38:48,260 --> 00:38:51,470
to use the phrase of Delors derived from

790
00:38:51,470 --> 00:38:54,350
his reading of Spinoza is to open onto

791
00:38:54,350 --> 00:38:56,840
the body of another or asset of others

792
00:38:56,840 --> 00:39:00,140
and for that reason bodies are not self

793
00:39:00,140 --> 00:39:03,620
enclosed kinds of entities they are

794
00:39:03,620 --> 00:39:06,820
always in some sense outside themselves

795
00:39:06,820 --> 00:39:09,020
exploring or navigating their

796
00:39:09,020 --> 00:39:11,830
environment extended and even sometimes

797
00:39:11,830 --> 00:39:15,500
dispossessed through the senses if we

798
00:39:15,500 --> 00:39:18,620
can become lost in another or if our

799
00:39:18,620 --> 00:39:22,130
tactile or visual or auditory capacities

800
00:39:22,130 --> 00:39:25,970
comport us beyond ourselves that is

801
00:39:25,970 --> 00:39:28,370
because the body does not stay in its

802
00:39:28,370 --> 00:39:30,920
own place and because dispossession of

803
00:39:30,920 --> 00:39:34,280
this kind characterizes bodily life more

804
00:39:34,280 --> 00:39:37,220
generally it is also why we have to

805
00:39:37,220 --> 00:39:40,010
speak sometimes about the regulation of

806
00:39:40,010 --> 00:39:43,430
the senses as a political matter there

807
00:39:43,430 --> 00:39:45,680
are certain photographs of injury or

808
00:39:45,680 --> 00:39:48,320
destruction of bodies in war that are

809
00:39:48,320 --> 00:39:50,990
often forbidden to be seen precisely

810
00:39:50,990 --> 00:39:53,900
because there is a fear on the part of

811
00:39:53,900 --> 00:39:56,450
the state that regulates such matters

812
00:39:56,450 --> 00:39:59,510
that some body will feel something about

813
00:39:59,510 --> 00:40:02,120
what those other bodies underwent or

814
00:40:02,120 --> 00:40:04,820
that some body in its sensory

815
00:40:04,820 --> 00:40:07,550
comportment outside itself will not

816
00:40:07,550 --> 00:40:11,020
remain enclosed monadic and individual

817
00:40:11,020 --> 00:40:13,700
indeed we might ask what kind of

818
00:40:13,700 --> 00:40:16,550
regulation of the senses what I would

819
00:40:16,550 --> 00:40:18,710
call modes of ecstatic relationality

820
00:40:18,710 --> 00:40:20,750
might have to be regular

821
00:40:20,750 --> 00:40:22,790
related for individualism to be

822
00:40:22,790 --> 00:40:26,060
maintained as an ontology required for

823
00:40:26,060 --> 00:40:29,240
both economics and politics this is also

824
00:40:29,240 --> 00:40:30,970
why certain forms of public

825
00:40:30,970 --> 00:40:34,100
documentation in print and media in

826
00:40:34,100 --> 00:40:37,400
museums and art spaces or even the art

827
00:40:37,400 --> 00:40:40,400
space of the street become important in

828
00:40:40,400 --> 00:40:44,500
the battle against historical oblivion

829
00:40:44,500 --> 00:40:47,660
my last point here is that the body can

830
00:40:47,660 --> 00:40:49,670
and does become a site where the

831
00:40:49,670 --> 00:40:52,370
memories of others are transmitted no

832
00:40:52,370 --> 00:40:54,380
memory is preserved without a mode of

833
00:40:54,380 --> 00:40:57,170
transmission and the body is a point of

834
00:40:57,170 --> 00:40:59,690
transfer in which your history becomes

835
00:40:59,690 --> 00:41:02,240
mine or where your history passes

836
00:41:02,240 --> 00:41:05,240
through mine I do not have to experience

837
00:41:05,240 --> 00:41:08,000
your history history - to transmit

838
00:41:08,000 --> 00:41:10,490
something of your history the

839
00:41:10,490 --> 00:41:13,100
temporality of your life can and does

840
00:41:13,100 --> 00:41:16,070
cross my own and a certain operation of

841
00:41:16,070 --> 00:41:19,730
translation makes that possible one that

842
00:41:19,730 --> 00:41:22,600
does not purport to translate everything

843
00:41:22,600 --> 00:41:25,880
it is also because we are or can be

844
00:41:25,880 --> 00:41:27,950
bound up with one another

845
00:41:27,950 --> 00:41:29,810
which is very different from being

846
00:41:29,810 --> 00:41:34,280
bounded as individual subjects thus the

847
00:41:34,280 --> 00:41:36,530
possibility of transmitting a memory

848
00:41:36,530 --> 00:41:38,840
under political threat the political

849
00:41:38,840 --> 00:41:41,510
threat of oblivion depends upon the

850
00:41:41,510 --> 00:41:44,180
transitivity of that memory its taking

851
00:41:44,180 --> 00:41:47,060
shape and exercising an effect on bodies

852
00:41:47,060 --> 00:41:49,460
that were not there and could not be

853
00:41:49,460 --> 00:41:52,010
there this is not the same as the kind

854
00:41:52,010 --> 00:41:53,900
of testimony given by those who were

855
00:41:53,900 --> 00:41:57,050
there but it does suggest that testimony

856
00:41:57,050 --> 00:42:00,350
depends upon transmission to survive in

857
00:42:00,350 --> 00:42:04,040
time thus we might see the ways that the

858
00:42:04,040 --> 00:42:06,260
memories of others arrive for us or even

859
00:42:06,260 --> 00:42:10,220
in us as a mode of relationality we

860
00:42:10,220 --> 00:42:12,290
might further understand this capacity

861
00:42:12,290 --> 00:42:14,510
to receive and convey what the other

862
00:42:14,510 --> 00:42:17,240
documents about history as a function of

863
00:42:17,240 --> 00:42:19,910
our own corporeal relatedness across

864
00:42:19,910 --> 00:42:22,910
time and space to those whose words we

865
00:42:22,910 --> 00:42:26,510
carry we carry them in ourselves those

866
00:42:26,510 --> 00:42:28,880
history become part those histories

867
00:42:28,880 --> 00:42:31,490
become part of who we are but we also

868
00:42:31,490 --> 00:42:34,660
carry them in spite of ourselves

869
00:42:34,660 --> 00:42:38,060
so we're not just as bodies these

870
00:42:38,060 --> 00:42:41,060
spatial and bounded creatures we can

871
00:42:41,060 --> 00:42:44,060
never transcend that boundary completely

872
00:42:44,060 --> 00:42:47,390
I agree but we are also the histories

873
00:42:47,390 --> 00:42:49,460
that we never lived but which we

874
00:42:49,460 --> 00:42:51,620
nevertheless transmit in the name of the

875
00:42:51,620 --> 00:42:53,690
struggle to preserve the history of the

876
00:42:53,690 --> 00:42:56,510
oppressed and to mobilize that history

877
00:42:56,510 --> 00:42:58,460
in our struggle for justice in the

878
00:42:58,460 --> 00:43:01,940
present when for instance the Israeli

879
00:43:01,940 --> 00:43:03,800
government prohibits prohibits any

880
00:43:03,800 --> 00:43:06,790
mention or memorialization of the Nakba

881
00:43:06,790 --> 00:43:10,420
the forcible dispossession of more than

882
00:43:10,420 --> 00:43:13,220
750,000 Palestinians from their homes in

883
00:43:13,220 --> 00:43:16,850
1948 often in the middle of their meals

884
00:43:16,850 --> 00:43:19,220
or in the middle of their night with no

885
00:43:19,220 --> 00:43:22,130
warning and no justification in order to

886
00:43:22,130 --> 00:43:24,650
produce domiciles for Jewish citizens of

887
00:43:24,650 --> 00:43:27,530
the new state what precisely are they

888
00:43:27,530 --> 00:43:30,770
doing they are surely seeking through

889
00:43:30,770 --> 00:43:33,950
passing a law to regulate memory to

890
00:43:33,950 --> 00:43:36,440
consign an historical and persisting

891
00:43:36,440 --> 00:43:38,930
form of dispossession and suffering to

892
00:43:38,930 --> 00:43:41,510
oblivion and to refuse the historically

893
00:43:41,510 --> 00:43:43,910
demonstrated link between the forcible

894
00:43:43,910 --> 00:43:46,490
dispossession of one people in order to

895
00:43:46,490 --> 00:43:49,070
produce a Liberatore narrative for

896
00:43:49,070 --> 00:43:52,070
founding a nation for another it would

897
00:43:52,070 --> 00:43:53,810
be one thing if the dispossession

898
00:43:53,810 --> 00:43:56,750
happened once but it inaugurated forms

899
00:43:56,750 --> 00:43:58,910
of land confiscation and transfer that

900
00:43:58,910 --> 00:44:01,820
happened continually and as we see in

901
00:44:01,820 --> 00:44:03,740
the expansion and legalization of the

902
00:44:03,740 --> 00:44:06,410
illegal of the illegal settlements

903
00:44:06,410 --> 00:44:08,810
indeed all their settlements are illegal

904
00:44:08,810 --> 00:44:11,750
the redrawing of territorial lines and

905
00:44:11,750 --> 00:44:14,360
the new demands for loyalty oaths on the

906
00:44:14,360 --> 00:44:16,400
part of Palestinians to Israel as a

907
00:44:16,400 --> 00:44:19,640
Jewish nation and even in in the now

908
00:44:19,640 --> 00:44:22,160
very public debate about transferring

909
00:44:22,160 --> 00:44:24,320
those Palestinians who still live within

910
00:44:24,320 --> 00:44:26,930
the boundaries of Israel to the occupied

911
00:44:26,930 --> 00:44:30,320
territories of course there are many

912
00:44:30,320 --> 00:44:32,450
different histories to be told here and

913
00:44:32,450 --> 00:44:35,630
I cannot do justice to that to any of

914
00:44:35,630 --> 00:44:38,810
them this evening but what I want to

915
00:44:38,810 --> 00:44:41,960
suggest in a more modest way is that in

916
00:44:41,960 --> 00:44:44,060
all of these struggles the body is

917
00:44:44,060 --> 00:44:46,690
central as it is central

918
00:44:46,690 --> 00:44:51,280
to the fight for the history of the

919
00:44:51,280 --> 00:44:54,210
oppressed the fight against oblivion

920
00:44:54,210 --> 00:44:56,770
what has happened to bodies is being

921
00:44:56,770 --> 00:44:58,750
transmitted through various media and

922
00:44:58,750 --> 00:45:01,030
those who openly struggle against the

923
00:45:01,030 --> 00:45:03,280
faced past are themselves in a bodily

924
00:45:03,280 --> 00:45:05,980
position of vulnerability being

925
00:45:05,980 --> 00:45:08,319
impressed upon by a history and in this

926
00:45:08,319 --> 00:45:11,020
sense being outside themselves even in

927
00:45:11,020 --> 00:45:13,510
spite of themselves as they carry what

928
00:45:13,510 --> 00:45:16,390
belongs to others no history can be

929
00:45:16,390 --> 00:45:18,790
inscribed on a body or conveyed through

930
00:45:18,790 --> 00:45:22,240
it without vulnerability an inscription

931
00:45:22,240 --> 00:45:25,900
makes the body bend cave suffer and

932
00:45:25,900 --> 00:45:29,079
respond even take new form in light of

933
00:45:29,079 --> 00:45:32,770
that pressure the body then is not is to

934
00:45:32,770 --> 00:45:34,720
be thought not as substance and

935
00:45:34,720 --> 00:45:38,140
enclosure but perhaps as site of injury

936
00:45:38,140 --> 00:45:41,740
ability receptivity passionate exposure

937
00:45:41,740 --> 00:45:46,960
even ethical transport so I propose to

938
00:45:46,960 --> 00:45:48,640
return now to the question of

939
00:45:48,640 --> 00:45:51,250
vulnerability and to understand what

940
00:45:51,250 --> 00:45:53,740
relation it might have to contemporary

941
00:45:53,740 --> 00:45:56,290
coalition's and how the body figures

942
00:45:56,290 --> 00:45:59,470
prominently in any idea of coalition we

943
00:45:59,470 --> 00:46:02,500
may imagine for the present although we

944
00:46:02,500 --> 00:46:04,780
often speak this way I do not think we

945
00:46:04,780 --> 00:46:07,780
can consider vulnerability as a purely

946
00:46:07,780 --> 00:46:11,260
contingent circumstance of course it's

947
00:46:11,260 --> 00:46:13,660
always possible to say oh I was

948
00:46:13,660 --> 00:46:15,790
vulnerable then but I'm not vulnerable

949
00:46:15,790 --> 00:46:18,970
anymore sometimes that's even true and

950
00:46:18,970 --> 00:46:21,270
we say that in relation to specific

951
00:46:21,270 --> 00:46:23,980
situations in which we felt ourselves to

952
00:46:23,980 --> 00:46:26,859
be at risk or enjoyable they can be

953
00:46:26,859 --> 00:46:29,890
economic or financial situations when we

954
00:46:29,890 --> 00:46:32,230
feel that we might be exploited lose

955
00:46:32,230 --> 00:46:34,690
work find ourselves in conditions of

956
00:46:34,690 --> 00:46:37,089
poverty or they can be emotional

957
00:46:37,089 --> 00:46:39,490
situations certainly the political ones

958
00:46:39,490 --> 00:46:41,170
are emotional or the economic ones are

959
00:46:41,170 --> 00:46:43,900
deeply emotional to in which we are very

960
00:46:43,900 --> 00:46:46,270
much vulnerable to rejection but later

961
00:46:46,270 --> 00:46:47,470
find that we have lost that

962
00:46:47,470 --> 00:46:50,410
vulnerability it makes sense that we

963
00:46:50,410 --> 00:46:53,280
speak this way vulnerability seems

964
00:46:53,280 --> 00:46:57,010
episodic it also makes sense that we

965
00:46:57,010 --> 00:46:59,470
treat with caution the seductions of

966
00:46:59,470 --> 00:47:00,369
ordinary just

967
00:47:00,369 --> 00:47:03,549
course at such moments since though we

968
00:47:03,549 --> 00:47:05,410
may feel that we are vulnerable in some

969
00:47:05,410 --> 00:47:07,569
instances and not in others the

970
00:47:07,569 --> 00:47:10,269
condition of our vulnerability is itself

971
00:47:10,269 --> 00:47:13,480
not precisely changeable at most there

972
00:47:13,480 --> 00:47:15,369
are times when our vulnerability becomes

973
00:47:15,369 --> 00:47:17,859
apparent to us but that is not the same

974
00:47:17,859 --> 00:47:20,170
as saying that we are only vulnerable at

975
00:47:20,170 --> 00:47:23,049
those times we can be vulnerable without

976
00:47:23,049 --> 00:47:25,569
knowing it and indeed that not knowing

977
00:47:25,569 --> 00:47:29,309
it is part of vulnerability itself

978
00:47:29,309 --> 00:47:31,660
vulnerability cannot be understood

979
00:47:31,660 --> 00:47:34,329
restrictive ly as an effect restricted

980
00:47:34,329 --> 00:47:37,089
to a contingent situation nor can it be

981
00:47:37,089 --> 00:47:38,999
understood merely as a subjective

982
00:47:38,999 --> 00:47:42,130
disposition as a condition that is I

983
00:47:42,130 --> 00:47:44,740
would suggest coextensive with human

984
00:47:44,740 --> 00:47:47,650
life understood a social life understood

985
00:47:47,650 --> 00:47:50,230
as creaturely life and is bound to the

986
00:47:50,230 --> 00:47:53,049
problem of precarity vulnerability is

987
00:47:53,049 --> 00:47:55,119
the name for a certain way of opening

988
00:47:55,119 --> 00:47:57,579
onto the world in this sense it's not

989
00:47:57,579 --> 00:48:00,039
you know not only designates a relation

990
00:48:00,039 --> 00:48:02,200
to the world but it asserts our very

991
00:48:02,200 --> 00:48:05,650
existence as a relational one to say

992
00:48:05,650 --> 00:48:08,109
that any of us are vulnerable beings is

993
00:48:08,109 --> 00:48:11,920
to establish our radical dependency not

994
00:48:11,920 --> 00:48:14,650
only on others but on a sustaining

995
00:48:14,650 --> 00:48:17,710
sustainable world this has implications

996
00:48:17,710 --> 00:48:20,410
for understanding who we are as

997
00:48:20,410 --> 00:48:23,559
passionate beings as sexual as bound up

998
00:48:23,559 --> 00:48:26,559
with others of necessity but also as

999
00:48:26,559 --> 00:48:28,930
beings who seek to persist and whose

1000
00:48:28,930 --> 00:48:32,549
persistence can and is can be and is

1001
00:48:32,549 --> 00:48:34,989
imperiled when social economic and

1002
00:48:34,989 --> 00:48:40,019
political structures exploit or fail us

1003
00:48:40,019 --> 00:48:42,160
drawing on the work of Hannah Arendt

1004
00:48:42,160 --> 00:48:44,819
adriana cavarero the italian philosopher

1005
00:48:44,819 --> 00:48:47,349
tells us that one of the key moments of

1006
00:48:47,349 --> 00:48:50,470
politics what we might even identify as

1007
00:48:50,470 --> 00:48:53,319
its constitutive ethical moment is the

1008
00:48:53,319 --> 00:48:57,369
emergence of the question who are you we

1009
00:48:57,369 --> 00:48:59,440
asked this question implicitly or

1010
00:48:59,440 --> 00:49:02,259
explicitly when we seek to bring a

1011
00:49:02,259 --> 00:49:04,960
population into discourse or establish a

1012
00:49:04,960 --> 00:49:07,539
language of representation it's not

1013
00:49:07,539 --> 00:49:10,299
necessarily a single person who poses

1014
00:49:10,299 --> 00:49:13,190
this question an institution a dis

1015
00:49:13,190 --> 00:49:16,400
course an economic system that asks who

1016
00:49:16,400 --> 00:49:17,329
are you

1017
00:49:17,329 --> 00:49:19,970
seeks to establish a space of appearance

1018
00:49:19,970 --> 00:49:23,420
for the other to ask who are you is to

1019
00:49:23,420 --> 00:49:25,430
avow that one does not know in advance

1020
00:49:25,430 --> 00:49:28,010
who you are that one is open to what

1021
00:49:28,010 --> 00:49:30,050
comes from the other and that one

1022
00:49:30,050 --> 00:49:32,690
expects that no pre-established category

1023
00:49:32,690 --> 00:49:36,079
will be able to answer in advance the

1024
00:49:36,079 --> 00:49:38,599
question that is posed indeed I would

1025
00:49:38,599 --> 00:49:41,869
suggest in a certain of a nasty way the

1026
00:49:41,869 --> 00:49:44,270
question who are you has to remain an

1027
00:49:44,270 --> 00:49:47,569
infinitely open question unanswerable in

1028
00:49:47,569 --> 00:49:52,099
order to remain an ethical one it will

1029
00:49:52,099 --> 00:49:54,230
be important to keep active the

1030
00:49:54,230 --> 00:49:56,359
relationship between the various

1031
00:49:56,359 --> 00:49:59,420
meanings of the precarious if we are to

1032
00:49:59,420 --> 00:50:02,300
think how vulnerable 'ti relates to

1033
00:50:02,300 --> 00:50:05,230
coalition during this time

1034
00:50:05,230 --> 00:50:07,490
precariousness is a function of our

1035
00:50:07,490 --> 00:50:10,010
social vulnerability the condition of

1036
00:50:10,010 --> 00:50:12,500
our exposure that always assumes some

1037
00:50:12,500 --> 00:50:15,160
political form precarity is

1038
00:50:15,160 --> 00:50:17,630
differentially distributed and so one

1039
00:50:17,630 --> 00:50:19,730
important dimension of the unequal

1040
00:50:19,730 --> 00:50:23,450
distribution of conditions required for

1041
00:50:23,450 --> 00:50:27,680
a livable life precariat ization is also

1042
00:50:27,680 --> 00:50:30,470
an ongoing process as Isabel Isabel

1043
00:50:30,470 --> 00:50:33,230
Laurie has argued precariat ization

1044
00:50:33,230 --> 00:50:35,869
allows us to think about what Lauryn

1045
00:50:35,869 --> 00:50:38,210
Berlin has called the slow death

1046
00:50:38,210 --> 00:50:40,700
undergone by targeted or neglected

1047
00:50:40,700 --> 00:50:42,920
populations under conditions of

1048
00:50:42,920 --> 00:50:46,310
neoliberalism and it is surely a form of

1049
00:50:46,310 --> 00:50:48,619
power without a subject prokaryote

1050
00:50:48,619 --> 00:50:51,109
ization which is to say that there is no

1051
00:50:51,109 --> 00:50:53,270
one Center which propels its direction

1052
00:50:53,270 --> 00:50:57,260
and force of destruction if we only

1053
00:50:57,260 --> 00:50:59,450
considered the term precariat ization

1054
00:50:59,450 --> 00:51:01,700
I'm not sure we could account for the

1055
00:51:01,700 --> 00:51:03,859
structure of effect that is named by

1056
00:51:03,859 --> 00:51:06,829
precarity and if we decided to rally

1057
00:51:06,829 --> 00:51:09,349
under the name of the precarious as a

1058
00:51:09,349 --> 00:51:13,130
new identity or community formation we

1059
00:51:13,130 --> 00:51:15,890
might then be we might then draw

1060
00:51:15,890 --> 00:51:18,410
attention away from the globally

1061
00:51:18,410 --> 00:51:20,690
specific ways that precarity has lived

1062
00:51:20,690 --> 00:51:23,990
as a social political condition cloaking

1063
00:51:23,990 --> 00:51:26,930
some way that form of power

1064
00:51:26,930 --> 00:51:30,680
works so maybe precarious is what we

1065
00:51:30,680 --> 00:51:33,710
feel or would rather not feel and then

1066
00:51:33,710 --> 00:51:35,569
its analysis has to be linked to the

1067
00:51:35,569 --> 00:51:38,869
impetus to become impermeable as so

1068
00:51:38,869 --> 00:51:41,000
often happens within the discourse of

1069
00:51:41,000 --> 00:51:43,460
military nationalism and the rhetoric of

1070
00:51:43,460 --> 00:51:46,609
security and self-defense and yet it

1071
00:51:46,609 --> 00:51:49,069
will be important to call precarious

1072
00:51:49,069 --> 00:51:51,859
those bonds that support forms of life

1073
00:51:51,859 --> 00:51:54,170
those that should be structured by the

1074
00:51:54,170 --> 00:51:56,420
condition of mutual need and exposure

1075
00:51:56,420 --> 00:51:59,599
that bring us to forms of political

1076
00:51:59,599 --> 00:52:02,180
organization that sustain living beings

1077
00:52:02,180 --> 00:52:05,450
on terms of equality or at least dispose

1078
00:52:05,450 --> 00:52:08,750
them toward equality as an ideal worth

1079
00:52:08,750 --> 00:52:12,079
struggling for what seems finally more

1080
00:52:12,079 --> 00:52:14,180
important than any form of existential

1081
00:52:14,180 --> 00:52:18,020
individualism is the idea that a bond is

1082
00:52:18,020 --> 00:52:21,549
flawed or afraid or that it is lost or

1083
00:52:21,549 --> 00:52:24,230
irrecoverable and we see this I think

1084
00:52:24,230 --> 00:52:28,069
very prominently when for instance the

1085
00:52:28,069 --> 00:52:30,829
the Tea Party politicians in the United

1086
00:52:30,829 --> 00:52:37,220
States overtly rejoice over rejoice

1087
00:52:37,220 --> 00:52:39,619
about the idea that individuals who have

1088
00:52:39,619 --> 00:52:41,930
failed to take responsibility for their

1089
00:52:41,930 --> 00:52:44,930
own health care may well face death and

1090
00:52:44,930 --> 00:52:47,720
disease as a result apparently this was

1091
00:52:47,720 --> 00:52:50,920
this was mentioned at a at a tea party

1092
00:52:50,920 --> 00:52:54,529
congregation people who don't take

1093
00:52:54,529 --> 00:52:56,539
responsibility for their own health care

1094
00:52:56,539 --> 00:52:58,970
will face death and disease as a

1095
00:52:58,970 --> 00:53:00,440
consequence of their lack of

1096
00:53:00,440 --> 00:53:03,549
responsibility and the group rose up and

1097
00:53:03,549 --> 00:53:07,369
clapped joyously joyous clapping

1098
00:53:07,369 --> 00:53:11,119
rejoicing rejoicing we have to think

1099
00:53:11,119 --> 00:53:13,640
about that particular effect may be the

1100
00:53:13,640 --> 00:53:17,589
effect studies people will help us

1101
00:53:18,220 --> 00:53:21,490
okay at such moments I want to say I

1102
00:53:21,490 --> 00:53:25,610
want to say at such moments a social

1103
00:53:25,610 --> 00:53:28,700
bond has been cut or destroyed in ways

1104
00:53:28,700 --> 00:53:33,620
that deny a shared precariousness the

1105
00:53:33,620 --> 00:53:36,080
very particular ethos and politics that

1106
00:53:36,080 --> 00:53:41,000
ideally should follow from from that is

1107
00:53:41,000 --> 00:53:44,510
one that underscores local and global

1108
00:53:44,510 --> 00:53:47,750
interdependence II and actively resists

1109
00:53:47,750 --> 00:53:49,880
the radical radically unequal

1110
00:53:49,880 --> 00:53:52,490
distribution of precarity and grieve

1111
00:53:52,490 --> 00:53:55,340
ability okay so it's I mean of course

1112
00:53:55,340 --> 00:53:58,700
yes we need to think about sadistic

1113
00:53:58,700 --> 00:54:01,040
forms of joy at the thought of other

1114
00:54:01,040 --> 00:54:03,560
people lacking healthcare and dying as a

1115
00:54:03,560 --> 00:54:06,260
consequence but but what we really need

1116
00:54:06,260 --> 00:54:09,040
to see I think in that moment is that

1117
00:54:09,040 --> 00:54:12,230
the precarity of the one who takes that

1118
00:54:12,230 --> 00:54:15,110
sadistic joy is also denied as well as

1119
00:54:15,110 --> 00:54:17,930
the bond the the bond of interdependency

1120
00:54:17,930 --> 00:54:20,600
with the one whose death is being

1121
00:54:20,600 --> 00:54:25,220
joyously imagined such a struggle would

1122
00:54:25,220 --> 00:54:27,590
be at once opposed to forms of security

1123
00:54:27,590 --> 00:54:30,200
rien logics as well as the old and new

1124
00:54:30,200 --> 00:54:32,180
paternalism that are now linked to the

1125
00:54:32,180 --> 00:54:35,150
promise of security but this resistance

1126
00:54:35,150 --> 00:54:37,330
can happen only if modes of coalition

1127
00:54:37,330 --> 00:54:42,500
grounded in interdependency the in the

1128
00:54:42,500 --> 00:54:44,990
stem struggles against precarity and for

1129
00:54:44,990 --> 00:54:48,230
equality exercised power in ways that

1130
00:54:48,230 --> 00:54:51,950
break with the lure of paternalism this

1131
00:54:51,950 --> 00:54:54,260
cannot mean refusing all forms of state

1132
00:54:54,260 --> 00:54:56,990
and institutional support that form of

1133
00:54:56,990 --> 00:54:58,760
anti institutional politics

1134
00:54:58,760 --> 00:55:00,770
unfortunately allows with the

1135
00:55:00,770 --> 00:55:02,810
destruction of social democratic goods

1136
00:55:02,810 --> 00:55:05,270
and the idea of economic rights and

1137
00:55:05,270 --> 00:55:07,430
these forms of destruction the

1138
00:55:07,430 --> 00:55:09,470
destruction of those goods and rights

1139
00:55:09,470 --> 00:55:11,960
are precisely those that are being of

1140
00:55:11,960 --> 00:55:15,080
course undertaken and produced by

1141
00:55:15,080 --> 00:55:17,300
neoliberalism and secured terian

1142
00:55:17,300 --> 00:55:20,570
politics alike so yes one must struggle

1143
00:55:20,570 --> 00:55:24,320
for social democracy but in the context

1144
00:55:24,320 --> 00:55:26,900
I would suggest of a radical Democratic

1145
00:55:26,900 --> 00:55:28,720
politics and they are

1146
00:55:28,720 --> 00:55:30,700
friend we cannot presume that

1147
00:55:30,700 --> 00:55:33,130
interdependency is some beautiful state

1148
00:55:33,130 --> 00:55:35,530
of coexistence it's not the same as

1149
00:55:35,530 --> 00:55:36,660
social harmony

1150
00:55:36,660 --> 00:55:39,640
inevitably we rail against those on whom

1151
00:55:39,640 --> 00:55:42,400
we are most dependent and there is no

1152
00:55:42,400 --> 00:55:44,859
way to dissociate dependency from

1153
00:55:44,859 --> 00:55:48,310
aggression once and for all these may

1154
00:55:48,310 --> 00:55:51,640
not even be happy alliances or or

1155
00:55:51,640 --> 00:55:54,400
particularly joyous coalition's but they

1156
00:55:54,400 --> 00:55:57,490
are constituted from the insight I would

1157
00:55:57,490 --> 00:56:01,180
say the insight from the from the from

1158
00:56:01,180 --> 00:56:05,080
look from the condition of a pre

1159
00:56:05,080 --> 00:56:07,690
contractual set of relations that

1160
00:56:07,690 --> 00:56:10,810
pertain to social embodiment we require

1161
00:56:10,810 --> 00:56:13,630
one another to live this means that our

1162
00:56:13,630 --> 00:56:16,990
survival and well-being both are

1163
00:56:16,990 --> 00:56:19,690
invariably negotiated in the social

1164
00:56:19,690 --> 00:56:22,930
economic and political spheres indeed

1165
00:56:22,930 --> 00:56:25,060
our negotiations are the very sites

1166
00:56:25,060 --> 00:56:27,490
where those spheres converge and lose

1167
00:56:27,490 --> 00:56:30,970
their distinctness we can make this idea

1168
00:56:30,970 --> 00:56:33,730
popular by seeking recourse to broad

1169
00:56:33,730 --> 00:56:36,160
existential and humanist claims well

1170
00:56:36,160 --> 00:56:39,190
everyone is precarious but once we ask

1171
00:56:39,190 --> 00:56:41,589
about what this means or what forms

1172
00:56:41,589 --> 00:56:44,830
precarity assumes we see that we have

1173
00:56:44,830 --> 00:56:46,720
from the start left the existential

1174
00:56:46,720 --> 00:56:49,540
domain to consider our social existence

1175
00:56:49,540 --> 00:56:51,880
as bodily beings who depend upon one

1176
00:56:51,880 --> 00:56:54,280
another for shelter and sustenance and

1177
00:56:54,280 --> 00:56:56,609
who therefore are at risk of

1178
00:56:56,609 --> 00:56:58,900
statelessness homelessness and

1179
00:56:58,900 --> 00:57:01,859
destitution under unjust and unequal

1180
00:57:01,859 --> 00:57:04,660
political conditions in other words

1181
00:57:04,660 --> 00:57:07,839
precarious defines our existence as

1182
00:57:07,839 --> 00:57:10,960
political beings our survival depends

1183
00:57:10,960 --> 00:57:13,810
upon political arrangements and politics

1184
00:57:13,810 --> 00:57:16,869
especially as it becomes bio politics

1185
00:57:16,869 --> 00:57:19,150
and the managing of populations is

1186
00:57:19,150 --> 00:57:21,640
concerned with the question of whose

1187
00:57:21,640 --> 00:57:23,950
lives will be preserved protected and

1188
00:57:23,950 --> 00:57:26,349
valued and eventually mourned or

1189
00:57:26,349 --> 00:57:29,170
regarded in advance as potentially more

1190
00:57:29,170 --> 00:57:32,130
noble and whose lives will be considered

1191
00:57:32,130 --> 00:57:35,290
disposable and unbreathing all in this

1192
00:57:35,290 --> 00:57:38,070
way our precarity is to a large extent

1193
00:57:38,070 --> 00:57:40,359
dependent upon the organization of

1194
00:57:40,359 --> 00:57:41,200
economic and

1195
00:57:41,200 --> 00:57:43,660
social relations the presence or absence

1196
00:57:43,660 --> 00:57:46,869
of sustaining infrastructures and social

1197
00:57:46,869 --> 00:57:49,510
and political institutions modes of

1198
00:57:49,510 --> 00:57:51,820
struggling for them that produce and

1199
00:57:51,820 --> 00:57:56,320
sustain alliances so what I'm trying to

1200
00:57:56,320 --> 00:57:58,810
suggest is that precarity is indecisive

1201
00:57:58,810 --> 00:58:01,510
all form that dimension of politics that

1202
00:58:01,510 --> 00:58:03,310
addresses the organization and

1203
00:58:03,310 --> 00:58:06,550
protection of bodily needs precarity

1204
00:58:06,550 --> 00:58:09,849
exposes our sociality the fragile and

1205
00:58:09,849 --> 00:58:11,230
necessary dimensions of our

1206
00:58:11,230 --> 00:58:13,450
interdependency and this has

1207
00:58:13,450 --> 00:58:15,700
implications for how we join together in

1208
00:58:15,700 --> 00:58:18,940
struggle when we do no one escapes the

1209
00:58:18,940 --> 00:58:21,220
precarious dimension of social life that

1210
00:58:21,220 --> 00:58:23,859
is we might say our common

1211
00:58:23,859 --> 00:58:27,700
non-foundation indeed nothing founds us

1212
00:58:27,700 --> 00:58:30,880
outside of a struggle to establish those

1213
00:58:30,880 --> 00:58:35,410
bonds by which we are sustained so when

1214
00:58:35,410 --> 00:58:37,329
people take to the streets together they

1215
00:58:37,329 --> 00:58:39,940
form something of a body politic and

1216
00:58:39,940 --> 00:58:42,760
even if that body politic does not speak

1217
00:58:42,760 --> 00:58:45,070
in a single voice even when it does not

1218
00:58:45,070 --> 00:58:48,160
speak at all or make any claims it still

1219
00:58:48,160 --> 00:58:51,460
forms asserting its presence as a plural

1220
00:58:51,460 --> 00:58:55,630
and obdurate bodily life what is the

1221
00:58:55,630 --> 00:58:57,849
political significance of assembling as

1222
00:58:57,849 --> 00:59:00,069
bodies stopping traffic or claiming

1223
00:59:00,069 --> 00:59:02,890
attention or moving not as stray and

1224
00:59:02,890 --> 00:59:05,410
separate individuals but as a social

1225
00:59:05,410 --> 00:59:08,349
movement of some kind it does not have

1226
00:59:08,349 --> 00:59:10,839
to be organized from on high the

1227
00:59:10,839 --> 00:59:13,060
Leninist presumption and it does not

1228
00:59:13,060 --> 00:59:15,609
need to have a single message the logo

1229
00:59:15,609 --> 00:59:19,089
centric can seat 4 assembled bodies to

1230
00:59:19,089 --> 00:59:22,270
exercise a certain performative force in

1231
00:59:22,270 --> 00:59:26,619
the public domain the we are here that

1232
00:59:26,619 --> 00:59:29,230
translates that collective bodily

1233
00:59:29,230 --> 00:59:32,200
presence might be read as we are still

1234
00:59:32,200 --> 00:59:34,930
here meaning we have not yet been

1235
00:59:34,930 --> 00:59:38,230
disposed of such bodies are precarious

1236
00:59:38,230 --> 00:59:40,810
and persisting which is why I think we

1237
00:59:40,810 --> 00:59:43,510
have always to link precarity with forms

1238
00:59:43,510 --> 00:59:46,030
of social and political agency where

1239
00:59:46,030 --> 00:59:48,849
that is possible when the bodies of

1240
00:59:48,849 --> 00:59:51,010
those deemed disposable assemble into

1241
00:59:51,010 --> 00:59:53,140
public view they are saying

1242
00:59:53,140 --> 00:59:55,240
we have not slipped quietly into the

1243
00:59:55,240 --> 00:59:57,460
shadows of public life we have not

1244
00:59:57,460 --> 00:59:59,350
become the glaring absence that

1245
00:59:59,350 --> 01:00:02,680
structures your ordinary life in a way

1246
01:00:02,680 --> 01:00:04,690
the collective assembling of bodies is

1247
01:00:04,690 --> 01:00:07,540
an exercise of the popular will and a

1248
01:00:07,540 --> 01:00:10,450
way of asserting in corporeal form one

1249
01:00:10,450 --> 01:00:12,640
of the most basic presuppositions of

1250
01:00:12,640 --> 01:00:15,040
democracy namely that political and

1251
01:00:15,040 --> 01:00:17,380
public institutions are bound to

1252
01:00:17,380 --> 01:00:19,900
represent the people and to do so in

1253
01:00:19,900 --> 01:00:22,200
ways that establish equality as a

1254
01:00:22,200 --> 01:00:24,550
presupposition of social and political

1255
01:00:24,550 --> 01:00:28,180
existence so when those institutions

1256
01:00:28,180 --> 01:00:31,870
become structured in ways in such a way

1257
01:00:31,870 --> 01:00:33,940
that certain populations become

1258
01:00:33,940 --> 01:00:37,540
disposable or are interpolated as

1259
01:00:37,540 --> 01:00:40,180
disposable deprived of a future of

1260
01:00:40,180 --> 01:00:42,340
Education of stable and fulfilling work

1261
01:00:42,340 --> 01:00:44,920
of even knowing what space one can call

1262
01:00:44,920 --> 01:00:47,440
a home then surely the Assemblies

1263
01:00:47,440 --> 01:00:49,930
fulfill another function not only the

1264
01:00:49,930 --> 01:00:52,990
expression of justifiable rage but the

1265
01:00:52,990 --> 01:00:55,090
assertion in their very social

1266
01:00:55,090 --> 01:00:57,430
organization of principles of equality

1267
01:00:57,430 --> 01:01:02,320
in the midst of precarity I am aware

1268
01:01:02,320 --> 01:01:04,120
that the fate of the Egyptian revolution

1269
01:01:04,120 --> 01:01:06,700
remains uncertain and sometimes

1270
01:01:06,700 --> 01:01:09,700
extremely dispiriting especially as the

1271
01:01:09,700 --> 01:01:11,860
transitional military government refuses

1272
01:01:11,860 --> 01:01:14,590
to honor its deadlines for ceding to

1273
01:01:14,590 --> 01:01:17,290
civil rule even in the midst of our

1274
01:01:17,290 --> 01:01:19,450
elections whether the elections we're

1275
01:01:19,450 --> 01:01:20,230
seeing right now

1276
01:01:20,230 --> 01:01:22,720
indeed it continues to unleash its

1277
01:01:22,720 --> 01:01:25,330
police force on demonstrators and retain

1278
01:01:25,330 --> 01:01:28,210
power over who may or may not run for

1279
01:01:28,210 --> 01:01:30,880
election who may or may not be accepted

1280
01:01:30,880 --> 01:01:33,700
as elected I want to underscore

1281
01:01:33,700 --> 01:01:35,980
nevertheless two aspects of the

1282
01:01:35,980 --> 01:01:38,200
revolutionary demonstrations in Tahrir

1283
01:01:38,200 --> 01:01:40,630
Square that emerged so clearly in the

1284
01:01:40,630 --> 01:01:42,790
winter before last and which still

1285
01:01:42,790 --> 01:01:45,450
despite all odds continue to this day

1286
01:01:45,450 --> 01:01:48,250
the first has to do with the way a

1287
01:01:48,250 --> 01:01:50,440
certain sociability was established

1288
01:01:50,440 --> 01:01:52,420
within the square a division of labor

1289
01:01:52,420 --> 01:01:55,150
that broke down gender difference that

1290
01:01:55,150 --> 01:01:57,070
involved rotating who would speak and

1291
01:01:57,070 --> 01:01:58,540
who would clean the areas where people

1292
01:01:58,540 --> 01:02:00,970
slept in eight developing a work

1293
01:02:00,970 --> 01:02:02,890
schedule for everyone to maintain the

1294
01:02:02,890 --> 01:02:04,590
environment and to clean the toy

1295
01:02:04,590 --> 01:02:07,890
in short what some would call horizontal

1296
01:02:07,890 --> 01:02:10,670
relations among the protesters formed

1297
01:02:10,670 --> 01:02:13,530
methodically and even easily introducing

1298
01:02:13,530 --> 01:02:15,870
relations of equality into the very form

1299
01:02:15,870 --> 01:02:18,720
of resistance those included an equal

1300
01:02:18,720 --> 01:02:20,790
division of labor between the sexes and

1301
01:02:20,790 --> 01:02:23,100
became part of the very resistance to

1302
01:02:23,100 --> 01:02:25,320
the Mubarak regime and its entrenched

1303
01:02:25,320 --> 01:02:27,570
hierarchies including the extraordinary

1304
01:02:27,570 --> 01:02:29,580
differentials of wealth between the

1305
01:02:29,580 --> 01:02:31,350
military and corporate sponsors of the

1306
01:02:31,350 --> 01:02:34,050
regime and the working people and those

1307
01:02:34,050 --> 01:02:36,090
subject to the violence of police forces

1308
01:02:36,090 --> 01:02:39,270
and to the belt Ageha hired thugs that

1309
01:02:39,270 --> 01:02:41,300
do the government's dirty work

1310
01:02:41,300 --> 01:02:43,890
so the social form of the resistance

1311
01:02:43,890 --> 01:02:45,720
began to incorporate principles of

1312
01:02:45,720 --> 01:02:48,450
equality that governed not only how and

1313
01:02:48,450 --> 01:02:50,700
when people spoken acted for the media

1314
01:02:50,700 --> 01:02:53,010
and against the regime but how people

1315
01:02:53,010 --> 01:02:54,780
cared for their very their various

1316
01:02:54,780 --> 01:02:57,240
quarters within the square the beds on

1317
01:02:57,240 --> 01:02:59,460
pavement the makeshift medical stations

1318
01:02:59,460 --> 01:03:01,440
and bathrooms the places where people

1319
01:03:01,440 --> 01:03:03,450
ate the places where people were exposed

1320
01:03:03,450 --> 01:03:05,970
to violence from the outside these

1321
01:03:05,970 --> 01:03:08,640
actions were all political by breaking

1322
01:03:08,640 --> 01:03:10,910
down conventional distinctions between

1323
01:03:10,910 --> 01:03:14,010
public and private in order to establish

1324
01:03:14,010 --> 01:03:16,160
relations of interdependency that were

1325
01:03:16,160 --> 01:03:19,230
supportive and sustaining and in this

1326
01:03:19,230 --> 01:03:21,150
sense they were incorporating into the

1327
01:03:21,150 --> 01:03:23,340
very social form of resistance the

1328
01:03:23,340 --> 01:03:24,660
principles for which they were

1329
01:03:24,660 --> 01:03:28,110
struggling on the street and for the

1330
01:03:28,110 --> 01:03:32,070
future the second the second dimension

1331
01:03:32,070 --> 01:03:35,190
of of of that assembly I want to call

1332
01:03:35,190 --> 01:03:37,710
attention to is the careful relation to

1333
01:03:37,710 --> 01:03:40,380
violence when up against violent attack

1334
01:03:40,380 --> 01:03:42,780
or extreme threats many people chanted

1335
01:03:42,780 --> 01:03:45,960
the words sumia which comes from the

1336
01:03:45,960 --> 01:03:48,960
root verb Salima which means to be safe

1337
01:03:48,960 --> 01:03:52,830
and sound unharmed unimpaired intact

1338
01:03:52,830 --> 01:03:56,580
safe and secure but also interestingly

1339
01:03:56,580 --> 01:04:00,150
to the unobjectionable blameless

1340
01:04:00,150 --> 01:04:03,710
faultless and yet also to be certain

1341
01:04:03,710 --> 01:04:07,440
established clearly proven the term

1342
01:04:07,440 --> 01:04:10,800
comes from the noun seen si l M which

1343
01:04:10,800 --> 01:04:14,250
means peace but also interchangeably and

1344
01:04:14,250 --> 01:04:17,820
significantly the religion of Islam one

1345
01:04:17,820 --> 01:04:18,510
variant

1346
01:04:18,510 --> 01:04:22,800
of the term is of us soon which is

1347
01:04:22,800 --> 01:04:27,120
Arabic for pacifism most usually the

1348
01:04:27,120 --> 01:04:30,000
chanting of Samia comes across as a

1349
01:04:30,000 --> 01:04:33,690
gentle exhortation peaceful peaceful

1350
01:04:33,690 --> 01:04:36,240
although the Revolution was for the most

1351
01:04:36,240 --> 01:04:38,520
part nonviolent it was not necessarily

1352
01:04:38,520 --> 01:04:40,800
led by a principled opposition to

1353
01:04:40,800 --> 01:04:43,680
violence rather the collective chant was

1354
01:04:43,680 --> 01:04:45,600
a way of encouraging people to resist

1355
01:04:45,600 --> 01:04:48,210
the mimetic pull of military aggression

1356
01:04:48,210 --> 01:04:51,570
and the aggression of the gangs by

1357
01:04:51,570 --> 01:04:54,390
keeping in mind the larger goal radical

1358
01:04:54,390 --> 01:04:57,450
Democratic change to be swept into a

1359
01:04:57,450 --> 01:04:59,610
violent exchange of the moment was to

1360
01:04:59,610 --> 01:05:01,980
lose the patience needed to realize the

1361
01:05:01,980 --> 01:05:04,890
revolution what interests me here is the

1362
01:05:04,890 --> 01:05:07,140
chant the way in which language worked

1363
01:05:07,140 --> 01:05:09,810
not to incite an action but rather to

1364
01:05:09,810 --> 01:05:12,990
restrain one the chant structures effect

1365
01:05:12,990 --> 01:05:14,700
in the direction of community and

1366
01:05:14,700 --> 01:05:17,580
non-violence calling for an enacting a

1367
01:05:17,580 --> 01:05:21,120
nonviolent mode of politics of course an

1368
01:05:21,120 --> 01:05:24,150
ambiguity emerges precisely there since

1369
01:05:24,150 --> 01:05:26,580
resisting a violent attack does take

1370
01:05:26,580 --> 01:05:29,730
some force one has to sometimes forcibly

1371
01:05:29,730 --> 01:05:32,580
resist a forcible attack and this means

1372
01:05:32,580 --> 01:05:34,410
that non-violence is not a form of

1373
01:05:34,410 --> 01:05:37,020
passivity but rather the thoughtful

1374
01:05:37,020 --> 01:05:40,230
cultivation of forceful resistance that

1375
01:05:40,230 --> 01:05:43,440
refuses to replicate the aggression it

1376
01:05:43,440 --> 01:05:47,670
opposes and where restraint itself must

1377
01:05:47,670 --> 01:05:49,910
be understood as the nonviolent

1378
01:05:49,910 --> 01:05:54,150
cultivation of force although some may

1379
01:05:54,150 --> 01:05:56,190
wager that under conditions of new media

1380
01:05:56,190 --> 01:05:58,770
or social networking the exercise of

1381
01:05:58,770 --> 01:06:00,660
rights now takes place quite at the

1382
01:06:00,660 --> 01:06:02,880
expense of bodies on the street that

1383
01:06:02,880 --> 01:06:05,010
Twitter and other virtual technologies

1384
01:06:05,010 --> 01:06:07,770
have led to a disembodiment of the

1385
01:06:07,770 --> 01:06:11,580
public sphere I disagree and as I've

1386
01:06:11,580 --> 01:06:14,040
argued elsewhere I want to suggest that

1387
01:06:14,040 --> 01:06:16,080
the media requires those bodies on the

1388
01:06:16,080 --> 01:06:18,240
street to have an event even as the

1389
01:06:18,240 --> 01:06:20,700
street requires the media to exist in a

1390
01:06:20,700 --> 01:06:23,520
global arena but under conditions when

1391
01:06:23,520 --> 01:06:26,280
those with cameras or internet compress

1392
01:06:26,280 --> 01:06:28,830
and or tortured or deported then the use

1393
01:06:28,830 --> 01:06:31,170
of the technology effectively implicates

1394
01:06:31,170 --> 01:06:32,340
the body

1395
01:06:32,340 --> 01:06:34,680
not only must someone's hand tap and

1396
01:06:34,680 --> 01:06:37,110
send but someone's body is on the line

1397
01:06:37,110 --> 01:06:39,810
if that tapping and sending gets traced

1398
01:06:39,810 --> 01:06:43,170
in other words localization is hardly

1399
01:06:43,170 --> 01:06:45,600
overcome through the use of a media that

1400
01:06:45,600 --> 01:06:48,780
potentially transmits globally and if

1401
01:06:48,780 --> 01:06:51,270
this conjuncture of street and media

1402
01:06:51,270 --> 01:06:53,640
constitutes a very contemporary version

1403
01:06:53,640 --> 01:06:56,130
of the public sphere then bodies on the

1404
01:06:56,130 --> 01:06:58,380
line have to be thought as both there

1405
01:06:58,380 --> 01:07:01,500
and here now and then transported in

1406
01:07:01,500 --> 01:07:03,800
stationary with very different political

1407
01:07:03,800 --> 01:07:06,630
consequences following from these two

1408
01:07:06,630 --> 01:07:09,180
ways of being positioned in space and

1409
01:07:09,180 --> 01:07:14,160
time finally then bodies on the street

1410
01:07:14,160 --> 01:07:17,130
are precarious they're exposed to police

1411
01:07:17,130 --> 01:07:18,930
force and sometimes endure physical

1412
01:07:18,930 --> 01:07:22,050
suffering as a result the risk is there

1413
01:07:22,050 --> 01:07:24,150
and it seems to be increasing now that

1414
01:07:24,150 --> 01:07:26,220
police regularly clear out the

1415
01:07:26,220 --> 01:07:27,660
encampments of the Occupy movement

1416
01:07:27,660 --> 01:07:31,830
through forcible means or or clamp down

1417
01:07:31,830 --> 01:07:39,270
on free assembly supported by laws and

1418
01:07:39,270 --> 01:07:42,030
policies that claim that free assemblies

1419
01:07:42,030 --> 01:07:45,870
are security risks one way to obliterate

1420
01:07:45,870 --> 01:07:49,350
a fundamental right those bodies are

1421
01:07:49,350 --> 01:07:51,960
also obdurate and persisting they insist

1422
01:07:51,960 --> 01:07:54,240
on their continuing and collective their

1423
01:07:54,240 --> 01:07:57,810
nasur hereness and in these recent forms

1424
01:07:57,810 --> 01:07:59,790
organizing themselves without hierarchy

1425
01:07:59,790 --> 01:08:02,520
and so exemplifying the principles of

1426
01:08:02,520 --> 01:08:04,710
equal treatment they are demanding of

1427
01:08:04,710 --> 01:08:08,100
public institutions in this way in this

1428
01:08:08,100 --> 01:08:10,790
way those bodies enact the message

1429
01:08:10,790 --> 01:08:13,680
performative Lee even when they sleep in

1430
01:08:13,680 --> 01:08:15,600
public or when they organize collective

1431
01:08:15,600 --> 01:08:17,460
methods for cleaning the grounds they

1432
01:08:17,460 --> 01:08:20,189
occupy as happened both interior and

1433
01:08:20,189 --> 01:08:23,370
Zuccotti Park if there's a we who

1434
01:08:23,370 --> 01:08:26,100
assembles there at that precise space

1435
01:08:26,100 --> 01:08:28,170
and time there's also a we that forms

1436
01:08:28,170 --> 01:08:30,180
across the media that calls for the

1437
01:08:30,180 --> 01:08:32,729
demonstrations and broadcasts its event

1438
01:08:32,729 --> 01:08:35,189
so some set of global connections are

1439
01:08:35,189 --> 01:08:37,529
being articulated a different sense of

1440
01:08:37,529 --> 01:08:39,870
the global from the globalized market

1441
01:08:39,870 --> 01:08:42,720
and some set of values are being enacted

1442
01:08:42,720 --> 01:08:45,609
in the form of a collective resistance

1443
01:08:45,609 --> 01:08:47,500
a defense of our collective precarity

1444
01:08:47,500 --> 01:08:49,839
and persistence in the making of

1445
01:08:49,839 --> 01:08:52,089
equality and the many voiced and

1446
01:08:52,089 --> 01:08:54,850
unvoiced ways of refusing to become

1447
01:08:54,850 --> 01:08:59,259
disposable when this happens we act from

1448
01:08:59,259 --> 01:09:02,229
a sense of precarity we also act against

1449
01:09:02,229 --> 01:09:05,380
a sense of precarity reacting coalition

1450
01:09:05,380 --> 01:09:10,060
and often in unchosen proximities to

1451
01:09:10,060 --> 01:09:12,479
people we've never chosen to be close to

1452
01:09:12,479 --> 01:09:15,670
indeed in a situation where a pre

1453
01:09:15,670 --> 01:09:18,420
contractual interdependency is at work

1454
01:09:18,420 --> 01:09:20,920
sometimes this is experienced as a

1455
01:09:20,920 --> 01:09:23,948
relief and an exhilaration sometimes it

1456
01:09:23,948 --> 01:09:26,979
is uneasy and conflicted but it is in my

1457
01:09:26,979 --> 01:09:30,868
view always necessary and sometimes

1458
01:09:30,868 --> 01:09:35,849
promising and alive thank you

1459
01:09:44,488 --> 01:09:47,238
thank you

1460
01:09:52,649 --> 01:09:55,400
thank you

1461
01:10:05,640 --> 01:10:09,190
Thank You dr. Butler my name is Charlie

1462
01:10:09,190 --> 01:10:10,960
Smith I'm editor if the charges straight

1463
01:10:10,960 --> 01:10:14,380
and we have two microphones one on the

1464
01:10:14,380 --> 01:10:17,080
left and one on the right so if people

1465
01:10:17,080 --> 01:10:19,660
want to ask questions they can go to the

1466
01:10:19,660 --> 01:10:22,930
microphone and I'll just start with one

1467
01:10:22,930 --> 01:10:25,290
question to get things going

1468
01:10:25,290 --> 01:10:29,830
dr. Butler why is it that so many people

1469
01:10:29,830 --> 01:10:33,430
in North America seem to have difficulty

1470
01:10:33,430 --> 01:10:42,070
acknowledging their own precarity agree

1471
01:10:42,070 --> 01:10:47,370
with well it's not very much fun is it I

1472
01:10:50,340 --> 01:10:54,420
can follow up with another question

1473
01:10:56,130 --> 01:11:00,960
um no I'm happy to answer your question

1474
01:11:00,960 --> 01:11:03,430
although I'm not sure I could answer in

1475
01:11:03,430 --> 01:11:08,020
a satisfying way but but but but but

1476
01:11:08,020 --> 01:11:11,530
certainly I mean I do think that there

1477
01:11:11,530 --> 01:11:16,440
are forms of amassing wealth and

1478
01:11:16,440 --> 01:11:21,880
economic and political security and

1479
01:11:21,880 --> 01:11:25,320
protection that are very much about

1480
01:11:25,320 --> 01:11:28,540
producing the possibility of lives that

1481
01:11:28,540 --> 01:11:32,730
will not be touched by other lives or

1482
01:11:32,730 --> 01:11:36,960
lives that will be impermeable to

1483
01:11:36,960 --> 01:11:39,310
incursion right we can think about gated

1484
01:11:39,310 --> 01:11:41,710
communities but we can also think more

1485
01:11:41,710 --> 01:11:48,280
generally about forms of of militarism

1486
01:11:48,280 --> 01:11:51,880
or nationalism that are stoked by the

1487
01:11:51,880 --> 01:11:55,840
ideal of of never being attacked are

1488
01:11:55,840 --> 01:12:00,820
never never having anyone come into

1489
01:12:00,820 --> 01:12:04,360
one's territory who might do harm and I

1490
01:12:04,360 --> 01:12:06,280
think one can find it as well in

1491
01:12:06,280 --> 01:12:12,930
virulent anti-immigration discourses and

1492
01:12:12,930 --> 01:12:15,110
and I'm not

1493
01:12:15,110 --> 01:12:18,170
sure that most people would understand

1494
01:12:18,170 --> 01:12:21,710
themselves as dealing with a situation

1495
01:12:21,710 --> 01:12:25,250
of precarity at such moments but in fact

1496
01:12:25,250 --> 01:12:31,280
I think that there's there's a specter

1497
01:12:31,280 --> 01:12:33,320
of being destroyed or being destabilized

1498
01:12:33,320 --> 01:12:39,110
or of being penetrated or aggressed upon

1499
01:12:39,110 --> 01:12:46,160
that does suggest a level of enormous

1500
01:12:46,160 --> 01:12:50,330
political anxiety that that that focuses

1501
01:12:50,330 --> 01:12:55,640
on on the body and and and the capacity

1502
01:12:55,640 --> 01:12:59,120
of the body to be suddenly aggressed

1503
01:12:59,120 --> 01:13:06,560
upon or to be entered to be - - to have

1504
01:13:06,560 --> 01:13:10,610
its its solidity and control threatened

1505
01:13:10,610 --> 01:13:18,020
at a very fundamental level and and and

1506
01:13:18,020 --> 01:13:20,360
I and I do think that it is a political

1507
01:13:20,360 --> 01:13:25,220
strategy - to effectively externalize

1508
01:13:25,220 --> 01:13:29,260
and deposit that felt sense of precarity

1509
01:13:29,260 --> 01:13:32,660
in in other populations and to try to

1510
01:13:32,660 --> 01:13:35,120
keep other populations precarious

1511
01:13:35,120 --> 01:13:39,620
especially those who are who are in some

1512
01:13:39,620 --> 01:13:43,420
sense feared or loathed and of course

1513
01:13:43,420 --> 01:13:46,490
people in dominant in dominant positions

1514
01:13:46,490 --> 01:13:49,820
who do that know that they are also all

1515
01:13:49,820 --> 01:13:51,920
the more subject to aggression from

1516
01:13:51,920 --> 01:13:53,810
those they subjugate so what they

1517
01:13:53,810 --> 01:13:56,450
actually end up doing is increasing

1518
01:13:56,450 --> 01:13:58,940
their own felt sense of precarity

1519
01:13:58,940 --> 01:14:01,430
through a mode of subjugation that is

1520
01:14:01,430 --> 01:14:04,780
unlivable for those who who who live it

1521
01:14:04,780 --> 01:14:10,300
so you know I I think we could we could

1522
01:14:10,300 --> 01:14:12,590
answer the question at both the

1523
01:14:12,590 --> 01:14:14,600
psychological and a political level but

1524
01:14:14,600 --> 01:14:18,500
my my my wager is that the psychological

1525
01:14:18,500 --> 01:14:22,700
and the political work in tandem it's

1526
01:14:22,700 --> 01:14:24,770
not always easy to show how that works

1527
01:14:24,770 --> 01:14:26,210
I'm not interested in the kind of group

1528
01:14:26,210 --> 01:14:29,110
psychology exactly but I

1529
01:14:29,110 --> 01:14:32,630
but I am interested in seeing how that

1530
01:14:32,630 --> 01:14:34,850
can work out I don't I don't know if I

1531
01:14:34,850 --> 01:14:44,410
answered your question okay so what I

1532
01:14:44,530 --> 01:14:48,740
would say you did I mean I'll try again

1533
01:14:48,740 --> 01:14:50,600
yeah happy to know well there is the

1534
01:14:50,600 --> 01:14:54,410
psychological aspects - yes that failure

1535
01:14:54,410 --> 01:14:58,520
to acknowledge but what I'll do is we

1536
01:14:58,520 --> 01:15:00,140
have people who want to ask questions

1537
01:15:00,140 --> 01:15:03,950
and where what I would ask each person

1538
01:15:03,950 --> 01:15:06,410
who asks a question if you could keep it

1539
01:15:06,410 --> 01:15:09,590
relatively concise so that we can get

1540
01:15:09,590 --> 01:15:11,330
more questions in the amount of time

1541
01:15:11,330 --> 01:15:14,350
available so we'll start on the right

1542
01:15:14,350 --> 01:15:16,610
one of the chants I heard at the Occupy

1543
01:15:16,610 --> 01:15:19,190
movements in Vancouver the people United

1544
01:15:19,190 --> 01:15:21,410
will never be defeated and if there's

1545
01:15:21,410 --> 01:15:22,850
one thing I learned it's that in that

1546
01:15:22,850 --> 01:15:25,060
instance the people were defeated and

1547
01:15:25,060 --> 01:15:27,350
maybe you might disagree with me but we

1548
01:15:27,350 --> 01:15:28,880
need only refer to our mutual friend

1549
01:15:28,880 --> 01:15:31,430
Hegel and the battle between the law of

1550
01:15:31,430 --> 01:15:32,840
the heart in the way of the world to

1551
01:15:32,840 --> 01:15:35,570
graph onto this see what I think can be

1552
01:15:35,570 --> 01:15:37,640
characterized is the fact that we we

1553
01:15:37,640 --> 01:15:40,480
have the law of the heart the occupiers

1554
01:15:40,480 --> 01:15:42,860
keeping in reserve the virtue the fact

1555
01:15:42,860 --> 01:15:44,360
that the people will never be defeated

1556
01:15:44,360 --> 01:15:45,980
well the way of the world will always

1557
01:15:45,980 --> 01:15:47,960
triumph over that because of the nature

1558
01:15:47,960 --> 01:15:49,640
of it being a sham fight to this extent

1559
01:15:49,640 --> 01:15:51,890
my question is is this kegeling

1560
01:15:51,890 --> 01:15:53,900
characterization correct and if so to

1561
01:15:53,900 --> 01:15:56,720
what extent will these occupiers and

1562
01:15:56,720 --> 01:15:58,910
these carceral archipelagos need to

1563
01:15:58,910 --> 01:16:01,190
traverse the fantasy that non-violence

1564
01:16:01,190 --> 01:16:02,810
can actually edify radical Democratic

1565
01:16:02,810 --> 01:16:06,410
Change okay you know I my guess is that

1566
01:16:06,410 --> 01:16:07,970
others heard you better you were

1567
01:16:07,970 --> 01:16:09,860
standing just a little bit too far away

1568
01:16:09,860 --> 01:16:12,700
from that microphone for me but I

1569
01:16:12,700 --> 01:16:15,910
I and I understand it but I got it that

1570
01:16:15,910 --> 01:16:22,840
it was very articulate but I'm just but

1571
01:16:22,840 --> 01:16:23,320
I'm sorry

1572
01:16:23,320 --> 01:16:25,270
what I understand you to have said is

1573
01:16:25,270 --> 01:16:27,670
that the the the the so-called occupiers

1574
01:16:27,670 --> 01:16:31,570
were falsely believed that if they

1575
01:16:31,570 --> 01:16:33,790
remain united they would not be defeated

1576
01:16:33,790 --> 01:16:36,310
but indeed they were defeated which

1577
01:16:36,310 --> 01:16:38,140
means that there's something wrong with

1578
01:16:38,140 --> 01:16:40,360
the tactic but what I don't understand

1579
01:16:40,360 --> 01:16:42,610
is what you're you're claiming is wrong

1580
01:16:42,610 --> 01:16:43,990
with the tactic what I'm claiming is

1581
01:16:43,990 --> 01:16:46,900
that the the movement is subject to a

1582
01:16:46,900 --> 01:16:49,000
fantasy that nonviolent change can

1583
01:16:49,000 --> 01:16:52,690
actually edify radical Democratic Change

1584
01:16:52,690 --> 01:16:56,190
is that correct and if it is not correct

1585
01:16:56,190 --> 01:17:09,130
where am I going wrong well look first

1586
01:17:09,130 --> 01:17:11,290
of all as far as I'm concerned the

1587
01:17:11,290 --> 01:17:18,970
Occupy movement is not over and but the

1588
01:17:18,970 --> 01:17:23,370
Occupy movement is has to work through

1589
01:17:23,370 --> 01:17:28,840
certain kinds of in in in in in an

1590
01:17:28,840 --> 01:17:34,480
episodic way and the encampment episode

1591
01:17:34,480 --> 01:17:36,940
has been an extremely important one the

1592
01:17:36,940 --> 01:17:38,830
end of encampments is not the end of the

1593
01:17:38,830 --> 01:17:43,600
Occupy movement and the real question is

1594
01:17:43,600 --> 01:17:46,240
what are the new strategies and and and

1595
01:17:46,240 --> 01:17:49,570
what are the new ways of occupying

1596
01:17:49,570 --> 01:17:54,610
buildings temporarily or producing

1597
01:17:54,610 --> 01:17:57,670
demonstrations or continuing to get the

1598
01:17:57,670 --> 01:18:03,010
word out in in different ways so so you

1599
01:18:03,010 --> 01:18:04,420
know I think we have certain ideas of

1600
01:18:04,420 --> 01:18:06,810
what success is Oh Occupy movement

1601
01:18:06,810 --> 01:18:10,210
failed because police power came in and

1602
01:18:10,210 --> 01:18:14,440
wiped them out and they were defenseless

1603
01:18:14,440 --> 01:18:17,200
against police power now you could say

1604
01:18:17,200 --> 01:18:19,540
oh they needed to take arms or what we

1605
01:18:19,540 --> 01:18:21,610
need is a armed revolutionary struggle

1606
01:18:21,610 --> 01:18:24,860
or or something along those lines

1607
01:18:24,860 --> 01:18:29,880
but I think I think in fact what we are

1608
01:18:29,880 --> 01:18:32,970
seeing is the common the contours of a

1609
01:18:32,970 --> 01:18:36,180
new form of the conflict to remember

1610
01:18:36,180 --> 01:18:39,690
what what really began as a movement

1611
01:18:39,690 --> 01:18:43,580
that was trying to draw attention to

1612
01:18:43,580 --> 01:18:50,010
differential levels of wealth and in

1613
01:18:50,010 --> 01:18:52,890
particular showing that the rich are

1614
01:18:52,890 --> 01:18:55,560
getting richer and fewer and the poor

1615
01:18:55,560 --> 01:19:00,630
are getting larger and poorer suddenly

1616
01:19:00,630 --> 01:19:02,910
found itself up against police power

1617
01:19:02,910 --> 01:19:06,300
right and that the analysis of police

1618
01:19:06,300 --> 01:19:08,220
power and the resistance to police power

1619
01:19:08,220 --> 01:19:09,840
was not at the forefront of the movement

1620
01:19:09,840 --> 01:19:14,160
and suddenly became at the forefront of

1621
01:19:14,160 --> 01:19:17,940
the movement when public space was taken

1622
01:19:17,940 --> 01:19:22,410
back by the state time and again through

1623
01:19:22,410 --> 01:19:27,000
forcible police action so no and and it

1624
01:19:27,000 --> 01:19:30,420
seems to me that in in many of the

1625
01:19:30,420 --> 01:19:33,660
student movements as well which are to a

1626
01:19:33,660 --> 01:19:35,610
certain degree linked to occupy and to a

1627
01:19:35,610 --> 01:19:38,100
certain degree independent we're also

1628
01:19:38,100 --> 01:19:42,540
seeing police action against free

1629
01:19:42,540 --> 01:19:45,630
assembly and I gather the new montreal

1630
01:19:45,630 --> 01:19:49,320
law has actually now effectively

1631
01:19:49,320 --> 01:19:54,120
criminalized protests as as a kind of

1632
01:19:54,120 --> 01:19:56,700
security threat which is to me extremely

1633
01:19:56,700 --> 01:20:00,870
frightening so the real question for me

1634
01:20:00,870 --> 01:20:05,970
is okay what's what now we're not just

1635
01:20:05,970 --> 01:20:07,470
dealing with differentials in wealth

1636
01:20:07,470 --> 01:20:13,070
we're also dealing with a state a set of

1637
01:20:13,070 --> 01:20:15,920
economic and state powers that are

1638
01:20:15,920 --> 01:20:20,250
invested in the destruction of dissent

1639
01:20:20,250 --> 01:20:25,320
and legal assembly through using the

1640
01:20:25,320 --> 01:20:27,780
violent arm of the state which is the

1641
01:20:27,780 --> 01:20:31,080
police and and that point and those

1642
01:20:31,080 --> 01:20:32,940
police forces are increasingly in

1643
01:20:32,940 --> 01:20:36,860
several cities as we know

1644
01:20:37,530 --> 01:20:40,350
being trained by military forces so we

1645
01:20:40,350 --> 01:20:42,240
actually have the militarization of the

1646
01:20:42,240 --> 01:20:45,240
police and the criminalization of

1647
01:20:45,240 --> 01:20:47,730
protests happening at the same time

1648
01:20:47,730 --> 01:20:49,890
which means that the analysis of power

1649
01:20:49,890 --> 01:20:52,620
and the ways of resisting that power are

1650
01:20:52,620 --> 01:20:55,050
going to have to adapt but we're in the

1651
01:20:55,050 --> 01:20:57,660
middle of a process we're in the middle

1652
01:20:57,660 --> 01:21:01,560
of a process and and and it's also a

1653
01:21:01,560 --> 01:21:05,420
problem because traditional modes of

1654
01:21:05,420 --> 01:21:08,580
civil disobedience and nonviolent

1655
01:21:08,580 --> 01:21:09,990
resistance are no longer being

1656
01:21:09,990 --> 01:21:13,320
recognized as legitimate so for instance

1657
01:21:13,320 --> 01:21:15,600
on the Berkeley campus when people and

1658
01:21:15,600 --> 01:21:18,870
you know they actually you know gave the

1659
01:21:18,870 --> 01:21:22,740
police their wrists thinking okay you

1660
01:21:22,740 --> 01:21:25,380
know a handcuffed me take me away this

1661
01:21:25,380 --> 01:21:27,840
is what's done this is what happened in

1662
01:21:27,840 --> 01:21:30,300
the civil rights movement they were

1663
01:21:30,300 --> 01:21:33,300
thrown to the ground and beaten which

1664
01:21:33,300 --> 01:21:35,070
which is an historically really

1665
01:21:35,070 --> 01:21:37,680
important moment given free speech at

1666
01:21:37,680 --> 01:21:40,890
Berkeley because what it what it

1667
01:21:40,890 --> 01:21:44,360
effectively said it says is that

1668
01:21:44,360 --> 01:21:49,170
traditions governing non nonviolent

1669
01:21:49,170 --> 01:21:51,210
civil disobedience are no longer being

1670
01:21:51,210 --> 01:21:55,500
honored it seems to me that the only way

1671
01:21:55,500 --> 01:21:59,490
to overcome that kind of militarization

1672
01:21:59,490 --> 01:22:01,440
and criminalization of protest is

1673
01:22:01,440 --> 01:22:06,020
through making protest more amenable

1674
01:22:06,020 --> 01:22:09,600
making it larger making it global making

1675
01:22:09,600 --> 01:22:13,260
it overwhelming so that the the actual

1676
01:22:13,260 --> 01:22:16,890
legitimacy of the state is called into

1677
01:22:16,890 --> 01:22:21,810
question I think there I I think we

1678
01:22:21,810 --> 01:22:23,250
would have to have a longer discussion

1679
01:22:23,250 --> 01:22:25,530
about violence and non-violence and what

1680
01:22:25,530 --> 01:22:27,540
I was trying to suggest briefly today is

1681
01:22:27,540 --> 01:22:30,210
that non-violence is not just passivity

1682
01:22:30,210 --> 01:22:32,370
it is the cultivation of the force of

1683
01:22:32,370 --> 01:22:36,000
resistance and and in that sense it in

1684
01:22:36,000 --> 01:22:38,610
it involves bodily action pressure and

1685
01:22:38,610 --> 01:22:43,200
and presence and it is not simply taking

1686
01:22:43,200 --> 01:22:49,070
it but I we need more time for that

1687
01:22:55,910 --> 01:22:57,989
okay I don't know if this is a big

1688
01:22:57,989 --> 01:22:59,250
question or if it's actually a pretty

1689
01:22:59,250 --> 01:23:01,620
straightforward question but just

1690
01:23:01,620 --> 01:23:03,090
thinking about leftist politics it is

1691
01:23:03,090 --> 01:23:04,590
related to the last question on occupy

1692
01:23:04,590 --> 01:23:07,050
um any kind of leftist or progressive

1693
01:23:07,050 --> 01:23:08,760
politics whatever we want to call it um

1694
01:23:08,760 --> 01:23:11,310
it seems to obviously be in when it's up

1695
01:23:11,310 --> 01:23:12,840
against right-wing politics it's

1696
01:23:12,840 --> 01:23:14,640
necessarily fragmented because of our

1697
01:23:14,640 --> 01:23:17,310
recognition of difference within a group

1698
01:23:17,310 --> 01:23:19,110
and then I've often thought of your

1699
01:23:19,110 --> 01:23:21,239
notion of strategic essentialism in

1700
01:23:21,239 --> 01:23:22,739
terms of a way of bringing a group

1701
01:23:22,739 --> 01:23:24,239
together and then something like occupy

1702
01:23:24,239 --> 01:23:26,310
I just kind of want to ask you with some

1703
01:23:26,310 --> 01:23:30,330
with kind of a phrase we are the 99% as

1704
01:23:30,330 --> 01:23:32,130
a kind of example of what I understand

1705
01:23:32,130 --> 01:23:34,980
to be strategic essentialism I would ask

1706
01:23:34,980 --> 01:23:36,780
if do you think that that has proven a

1707
01:23:36,780 --> 01:23:39,810
kind of politically efficacious form of

1708
01:23:39,810 --> 01:23:42,600
the use of strategic essentialism or do

1709
01:23:42,600 --> 01:23:44,910
we lose something in something like we

1710
01:23:44,910 --> 01:23:53,310
are the 99% well I don't think we are

1711
01:23:53,310 --> 01:23:56,820
the 99% is strategic essentialism

1712
01:23:56,820 --> 01:24:00,110
because it doesn't say that our being

1713
01:24:00,110 --> 01:24:05,100
99% is essential to who we are or is the

1714
01:24:05,100 --> 01:24:09,500
only basis on which we mobilize together

1715
01:24:09,500 --> 01:24:15,420
I think in fact it seeks to be a kind of

1716
01:24:15,420 --> 01:24:17,750
umbrella term that is supposed to

1717
01:24:17,750 --> 01:24:20,250
actually include all kinds of

1718
01:24:20,250 --> 01:24:24,960
differences without asserting economic

1719
01:24:24,960 --> 01:24:27,060
oppression as more primary than all

1720
01:24:27,060 --> 01:24:29,640
other forms of oppression so I saw it as

1721
01:24:29,640 --> 01:24:33,300
trying to circumvent the more classical

1722
01:24:33,300 --> 01:24:38,130
leftist effort to to make economic

1723
01:24:38,130 --> 01:24:39,989
oppression primary and then to have

1724
01:24:39,989 --> 01:24:43,440
secondary oppressions but of course as

1725
01:24:43,440 --> 01:24:45,630
we know within many of the encampments

1726
01:24:45,630 --> 01:24:46,920
and within the movements there are

1727
01:24:46,920 --> 01:24:49,650
struggles about race about sexuality

1728
01:24:49,650 --> 01:24:53,910
about gender and and and I guess I want

1729
01:24:53,910 --> 01:24:57,150
to say that those struggles are

1730
01:24:57,150 --> 01:25:00,100
absolutely necessary

1731
01:25:00,100 --> 01:25:02,080
and that we shouldn't lament them I

1732
01:25:02,080 --> 01:25:04,330
don't think we should we should think oh

1733
01:25:04,330 --> 01:25:05,800
it's too bad we're still having those

1734
01:25:05,800 --> 01:25:07,450
struggles and we're not yet unified I

1735
01:25:07,450 --> 01:25:09,100
think if we're having those struggles

1736
01:25:09,100 --> 01:25:11,400
that is what Unity means Unity means

1737
01:25:11,400 --> 01:25:17,560
struggling right and so you know I I

1738
01:25:17,560 --> 01:25:22,540
tend to kind of resist the the language

1739
01:25:22,540 --> 01:25:25,060
of fragmentation even though sometimes

1740
01:25:25,060 --> 01:25:27,790
it's exactly right right that groups do

1741
01:25:27,790 --> 01:25:30,280
leave they can't be in coalition

1742
01:25:30,280 --> 01:25:33,550
together it's impossible and yet

1743
01:25:33,550 --> 01:25:37,690
it seems to me that hanging in hanging

1744
01:25:37,690 --> 01:25:41,890
in in coalition's where it's not easy

1745
01:25:41,890 --> 01:25:44,050
and when where those issues continue to

1746
01:25:44,050 --> 01:25:46,450
remain open and where there's there's

1747
01:25:46,450 --> 01:25:49,570
open conflict and struggle that's that's

1748
01:25:49,570 --> 01:25:51,870
what we can that's what is meant by

1749
01:25:51,870 --> 01:25:55,780
unity unity is not uniformity unity is

1750
01:25:55,780 --> 01:25:57,430
agreeing to stay in and struggle or

1751
01:25:57,430 --> 01:25:58,930
finding that the struggle is worth it

1752
01:25:58,930 --> 01:26:02,380
not just because different groups need

1753
01:26:02,380 --> 01:26:04,300
to recognize each other or understand

1754
01:26:04,300 --> 01:26:05,050
each other better

1755
01:26:05,050 --> 01:26:07,750
but because the stakes are really really

1756
01:26:07,750 --> 01:26:10,110
high because what is happening

1757
01:26:10,110 --> 01:26:12,720
economically and politically is is

1758
01:26:12,720 --> 01:26:14,980
absolutely unacceptable and one has to

1759
01:26:14,980 --> 01:26:17,560
keep that in mind at the same time that

1760
01:26:17,560 --> 01:26:18,940
one is engaged in that open-ended

1761
01:26:18,940 --> 01:26:27,640
struggle I first of all I never I never

1762
01:26:27,640 --> 01:26:29,260
felt so vulnerable that asking a

1763
01:26:29,260 --> 01:26:34,830
question you're you're safe with me

1764
01:26:35,490 --> 01:26:39,550
just the vulnerability asset choice and

1765
01:26:39,550 --> 01:26:41,950
being a student here as an immigrant and

1766
01:26:41,950 --> 01:26:44,740
a queer migrant the the first thing that

1767
01:26:44,740 --> 01:26:46,710
I was told when I attended a student

1768
01:26:46,710 --> 01:26:48,580
international student meeting was never

1769
01:26:48,580 --> 01:26:50,980
to attend a protest or any sort of

1770
01:26:50,980 --> 01:26:55,390
social or political event and waste of

1771
01:26:55,390 --> 01:26:59,350
like some the tactics of fear applied to

1772
01:26:59,350 --> 01:27:01,270
by the state but also by the

1773
01:27:01,270 --> 01:27:04,600
institutions to depolarize migrants as a

1774
01:27:04,600 --> 01:27:07,630
way of preventing any action to happen

1775
01:27:07,630 --> 01:27:10,780
that's one of and but also the

1776
01:27:10,780 --> 01:27:12,430
vulnerability as a choice so every time

1777
01:27:12,430 --> 01:27:13,510
I go to a protest

1778
01:27:13,510 --> 01:27:15,309
which I do all the time there's a choice

1779
01:27:15,309 --> 01:27:18,309
of me of being a greater choice of

1780
01:27:18,309 --> 01:27:20,800
actually being deported if anything goes

1781
01:27:20,800 --> 01:27:22,570
wrong so there's that that there's

1782
01:27:22,570 --> 01:27:24,730
always that fear but also vulnerability

1783
01:27:24,730 --> 01:27:26,679
as a as a place of birth of any

1784
01:27:26,679 --> 01:27:30,190
resistance so how do you play that

1785
01:27:30,190 --> 01:27:31,960
performative side of performativity

1786
01:27:31,960 --> 01:27:34,320
within like the tactics that are applied

1787
01:27:34,320 --> 01:27:37,599
by the state and by the institutions to

1788
01:27:37,599 --> 01:27:40,809
deploy to ties migrants mm-hmm good

1789
01:27:40,809 --> 01:27:43,230
question

1790
01:27:43,690 --> 01:27:45,429
seems like you could probably tell me

1791
01:27:45,429 --> 01:27:47,349
more about that question that I could

1792
01:27:47,349 --> 01:27:54,730
tell you but I do I do think that the

1793
01:27:54,730 --> 01:27:58,110
that the the effort to depoliticize

1794
01:27:58,110 --> 01:28:01,599
migrants as you've described it is also

1795
01:28:01,599 --> 01:28:04,659
a certain kind of training in good

1796
01:28:04,659 --> 01:28:05,530
citizenship

1797
01:28:05,530 --> 01:28:09,489
right and we have to ask what version of

1798
01:28:09,489 --> 01:28:11,980
citizenship is being inculcated at such

1799
01:28:11,980 --> 01:28:16,690
moments and whether whether you're also

1800
01:28:16,690 --> 01:28:22,059
being asked to accept implicit forms of

1801
01:28:22,059 --> 01:28:24,670
censorship as the precondition of your

1802
01:28:24,670 --> 01:28:28,929
membership and and that's that's really

1803
01:28:28,929 --> 01:28:30,849
tricky you don't even need a law to say

1804
01:28:30,849 --> 01:28:33,480
you you know you may I mean of course

1805
01:28:33,480 --> 01:28:35,889
there's the problem of the law but there

1806
01:28:35,889 --> 01:28:37,599
doesn't even have to be an explicit

1807
01:28:37,599 --> 01:28:48,190
censoring but I think in fact one I had

1808
01:28:48,190 --> 01:28:52,989
these conversations with with students

1809
01:28:52,989 --> 01:28:55,420
on the on the East Coast in the US who

1810
01:28:55,420 --> 01:28:58,210
did a number of public public actions

1811
01:28:58,210 --> 01:28:59,769
they were undocumented and they did

1812
01:28:59,769 --> 01:29:03,340
public actions that did put them in a

1813
01:29:03,340 --> 01:29:05,110
precarious position but also drew

1814
01:29:05,110 --> 01:29:07,389
attention to the precarious position

1815
01:29:07,389 --> 01:29:09,309
they were in and which was for them not

1816
01:29:09,309 --> 01:29:13,599
acceptable right and and so we have to

1817
01:29:13,599 --> 01:29:16,150
think about both dimensions of that and

1818
01:29:16,150 --> 01:29:18,130
what was interesting is that certain

1819
01:29:18,130 --> 01:29:21,579
students could do it and those were the

1820
01:29:21,579 --> 01:29:24,789
ones who for whatever reason felt that

1821
01:29:24,789 --> 01:29:27,099
their chances of deportation were

1822
01:29:27,099 --> 01:29:29,289
or that they were possibly protected by

1823
01:29:29,289 --> 01:29:31,570
the institutions they were part of or

1824
01:29:31,570 --> 01:29:33,849
who are willing to take the risk for

1825
01:29:33,849 --> 01:29:35,650
whatever reason and others felt they

1826
01:29:35,650 --> 01:29:37,989
could not do that but wanted to support

1827
01:29:37,989 --> 01:29:39,729
the effort in ways that didn't

1828
01:29:39,729 --> 01:29:41,979
necessarily put their own bodies on the

1829
01:29:41,979 --> 01:29:44,499
line and let's remember that every

1830
01:29:44,499 --> 01:29:47,739
public demonstration requires its non

1831
01:29:47,739 --> 01:29:51,340
public support system right there's a

1832
01:29:51,340 --> 01:29:54,039
non public support system and there's a

1833
01:29:54,039 --> 01:29:58,179
way to be supportive and to be you know

1834
01:29:58,179 --> 01:30:03,570
to be to be assisting and to be active

1835
01:30:03,570 --> 01:30:08,039
in in in in ways that that that feel

1836
01:30:08,039 --> 01:30:10,360
manageable depending on what the level

1837
01:30:10,360 --> 01:30:16,059
of political risk really is for the

1838
01:30:16,059 --> 01:30:17,949
individual or for the four other groups

1839
01:30:17,949 --> 01:30:21,280
so so I don't think there's one I don't

1840
01:30:21,280 --> 01:30:24,959
think there's simply one form of of

1841
01:30:24,959 --> 01:30:27,400
being mobilized on that issue

1842
01:30:27,400 --> 01:30:29,860
and one has to and and who no one can

1843
01:30:29,860 --> 01:30:31,959
prescribe no one can prescribe to you

1844
01:30:31,959 --> 01:30:34,119
what risk to take but if someone tells

1845
01:30:34,119 --> 01:30:36,760
you never to take a risk then you know

1846
01:30:36,760 --> 01:30:38,860
you have to wonder what norm is being

1847
01:30:38,860 --> 01:30:42,420
inculcated at such a moment

1848
01:30:45,510 --> 01:30:47,680
allowing permanent like permanent

1849
01:30:47,680 --> 01:30:50,020
residents can no like can be actually

1850
01:30:50,020 --> 01:30:52,960
deported if they're like even citizens

1851
01:30:52,960 --> 01:30:55,420
that went through process of refugee or

1852
01:30:55,420 --> 01:30:57,820
permanent resident before yes could be

1853
01:30:57,820 --> 01:30:59,860
deported like there's no it the status

1854
01:30:59,860 --> 01:31:02,590
of permanent resident or our citizen is

1855
01:31:02,590 --> 01:31:04,750
not even like it goes farther than just

1856
01:31:04,750 --> 01:31:07,690
being a I am aware I'm we we now have

1857
01:31:07,690 --> 01:31:11,410
retractable forms of citizenship yes

1858
01:31:11,410 --> 01:31:13,420
these are the retractable conditions of

1859
01:31:13,420 --> 01:31:16,480
citizenship and they are expanding and

1860
01:31:16,480 --> 01:31:21,990
and and and that is that is that that is

1861
01:31:21,990 --> 01:31:25,090
hugely worrisome and and and very very

1862
01:31:25,090 --> 01:31:32,170
difficult I understand that hi dr.

1863
01:31:32,170 --> 01:31:34,210
Butler I don't have a specific question

1864
01:31:34,210 --> 01:31:36,730
but I was wondering if you could speak

1865
01:31:36,730 --> 01:31:40,660
to what you said earlier in your lecture

1866
01:31:40,660 --> 01:31:45,060
about the link between feminization of

1867
01:31:45,060 --> 01:31:50,620
different nations and I'm totally

1868
01:31:50,620 --> 01:31:53,010
drawing a blank here

1869
01:31:53,010 --> 01:31:55,450
vulnerability of those nations so just

1870
01:31:55,450 --> 01:31:56,890
the link between the two I was wondering

1871
01:31:56,890 --> 01:31:59,290
if you could speak briefly about those

1872
01:31:59,290 --> 01:32:02,860
because I was curious about that um well

1873
01:32:02,860 --> 01:32:07,870
I suppose um you know let me just you

1874
01:32:07,870 --> 01:32:13,360
know clarify that I think you know in a

1875
01:32:13,360 --> 01:32:16,810
way I'm I'm I'm saying two things at the

1876
01:32:16,810 --> 01:32:18,580
same time and I want to be able to say

1877
01:32:18,580 --> 01:32:22,750
them both and one is that vulnerability

1878
01:32:22,750 --> 01:32:24,400
is something like a shared condition

1879
01:32:24,400 --> 01:32:26,680
that cannot be denied and I also want to

1880
01:32:26,680 --> 01:32:28,990
say that vulnerability is a condition

1881
01:32:28,990 --> 01:32:34,480
that is denied all the time and and and

1882
01:32:34,480 --> 01:32:38,050
I I do i I don't think we can deny what

1883
01:32:38,050 --> 01:32:41,200
is not in some sense there the link that

1884
01:32:41,200 --> 01:32:43,360
I was making in my own mind was one of

1885
01:32:43,360 --> 01:32:45,400
physical safety I don't know what

1886
01:32:45,400 --> 01:32:48,370
physical safety yeah because physical

1887
01:32:48,370 --> 01:32:52,210
safety is a concern for many women I

1888
01:32:52,210 --> 01:32:54,510
mean it's a concern for everybody

1889
01:32:54,510 --> 01:32:55,980
but I was wondering if that was

1890
01:32:55,980 --> 01:32:57,630
something that you were thinking of when

1891
01:32:57,630 --> 01:33:00,150
you made this whoa what I did have in

1892
01:33:00,150 --> 01:33:01,110
mind

1893
01:33:01,110 --> 01:33:06,870
is that certain forms of torture that

1894
01:33:06,870 --> 01:33:10,260
that took place under the Bush

1895
01:33:10,260 --> 01:33:16,200
administration involved involved efforts

1896
01:33:16,200 --> 01:33:25,650
to feminize the the bodies of of Arab

1897
01:33:25,650 --> 01:33:32,850
men in in out sourced prisons and and I

1898
01:33:32,850 --> 01:33:36,780
think that it's a very complex issue the

1899
01:33:36,780 --> 01:33:42,410
way in which torture work to to

1900
01:33:42,410 --> 01:33:47,750
emasculate at the same time that it

1901
01:33:47,750 --> 01:33:52,370
identified or consolidated the idea that

1902
01:33:52,370 --> 01:33:55,820
that those who are tortured are

1903
01:33:55,820 --> 01:33:59,820
homosexual or women like you become a

1904
01:33:59,820 --> 01:34:01,620
homosexual you become a woman

1905
01:34:01,620 --> 01:34:03,810
by being tortured and that the effect of

1906
01:34:03,810 --> 01:34:05,880
the torture was to do that so it it was

1907
01:34:05,880 --> 01:34:09,300
operating within that idea that the

1908
01:34:09,300 --> 01:34:11,190
worst possible social position or the

1909
01:34:11,190 --> 01:34:13,830
position of intense vulnerability would

1910
01:34:13,830 --> 01:34:20,310
be that of a homosexual or of a woman so

1911
01:34:20,310 --> 01:34:23,670
that kind of subservience well that kind

1912
01:34:23,670 --> 01:34:27,590
of inability to protect yourself against

1913
01:34:27,590 --> 01:34:36,090
violent assault okay thank you we've got

1914
01:34:36,090 --> 01:34:40,920
three more okay I just thank you I just

1915
01:34:40,920 --> 01:34:42,870
wanted to know what your thoughts were

1916
01:34:42,870 --> 01:34:45,570
on the connection between physical

1917
01:34:45,570 --> 01:34:48,660
violence in protests whether on the side

1918
01:34:48,660 --> 01:34:52,980
of protestors or the authorities and its

1919
01:34:52,980 --> 01:34:56,010
connection with the vulnerability so for

1920
01:34:56,010 --> 01:34:58,890
example could it displace the

1921
01:34:58,890 --> 01:35:00,750
vulnerability of those protesters or

1922
01:35:00,750 --> 01:35:03,120
does it rather reveal the vulnerability

1923
01:35:03,120 --> 01:35:05,610
of both the protesters and

1924
01:35:05,610 --> 01:35:08,969
otherwise impermeable authorities at the

1925
01:35:08,969 --> 01:35:10,530
same time or just what your thoughts

1926
01:35:10,530 --> 01:35:12,139
were generally between the connection on

1927
01:35:12,139 --> 01:35:14,969
physical violence in protests and the

1928
01:35:14,969 --> 01:35:20,900
vulnerability which you spoke of okay

1929
01:35:21,590 --> 01:35:24,590
um

1930
01:35:31,400 --> 01:35:38,000
in general I think I am

1931
01:35:38,000 --> 01:35:41,300
I support non non violent forms of

1932
01:35:41,300 --> 01:35:47,480
resistance at the same time I want to

1933
01:35:47,480 --> 01:35:50,300
say that one of the most important

1934
01:35:50,300 --> 01:35:56,030
things for me as a and indeed for many

1935
01:35:56,030 --> 01:35:59,599
people in my generation was learning

1936
01:35:59,599 --> 01:36:05,480
forms of of self-defense and that I

1937
01:36:05,480 --> 01:36:08,210
wouldn't be okay on the street if I

1938
01:36:08,210 --> 01:36:11,840
didn't know that I had skills of

1939
01:36:11,840 --> 01:36:15,230
self-defense when we think about

1940
01:36:15,230 --> 01:36:17,150
self-defense and we think about it on

1941
01:36:17,150 --> 01:36:18,469
the street we think about it in

1942
01:36:18,469 --> 01:36:20,030
demonstrations we think about it what

1943
01:36:20,030 --> 01:36:22,250
when a when a policeman is coming at you

1944
01:36:22,250 --> 01:36:25,030
with a baton or when you were being

1945
01:36:25,030 --> 01:36:30,560
sprayed of course there's a right to

1946
01:36:30,560 --> 01:36:32,179
self-defense and the question is what

1947
01:36:32,179 --> 01:36:37,369
form does that take and what I'm most

1948
01:36:37,369 --> 01:36:40,460
interested in our collective forms of

1949
01:36:40,460 --> 01:36:43,880
support at moments of police attack so

1950
01:36:43,880 --> 01:36:47,030
that people they link together to make

1951
01:36:47,030 --> 01:36:48,860
it difficult for the attack to take

1952
01:36:48,860 --> 01:36:51,409
place or they support one another or

1953
01:36:51,409 --> 01:36:57,139
they actually catch each other or or

1954
01:36:57,139 --> 01:36:59,300
interpose themselves in front of one

1955
01:36:59,300 --> 01:37:01,460
another there are there ways of thinking

1956
01:37:01,460 --> 01:37:03,050
about self-defense not just as an

1957
01:37:03,050 --> 01:37:06,830
individual practice which many of us had

1958
01:37:06,830 --> 01:37:09,230
to learn but also as a kind of

1959
01:37:09,230 --> 01:37:14,030
collective practice and it is it's a

1960
01:37:14,030 --> 01:37:18,619
delicate and difficult practice and I

1961
01:37:18,619 --> 01:37:20,150
don't think anyone can completely

1962
01:37:20,150 --> 01:37:22,369
prescribe it in advance although there

1963
01:37:22,369 --> 01:37:23,869
are a lot of people who have worked on

1964
01:37:23,869 --> 01:37:26,389
this for a very very long time and there

1965
01:37:26,389 --> 01:37:28,550
are other social movements too to

1966
01:37:28,550 --> 01:37:30,949
reference at this moment especially in

1967
01:37:30,949 --> 01:37:36,830
South Africa so I think using the body

1968
01:37:36,830 --> 01:37:42,150
as a force to stop a blow or to

1969
01:37:42,150 --> 01:37:46,260
to deflect a blow is extremely important

1970
01:37:46,260 --> 01:37:48,739
at what point does that become a blow

1971
01:37:48,739 --> 01:37:51,390
what's what's the defense and what's the

1972
01:37:51,390 --> 01:37:54,090
what's that what's the the act I want to

1973
01:37:54,090 --> 01:37:56,370
say that there's force on all sides of

1974
01:37:56,370 --> 01:37:59,550
that and that there's no way especially

1975
01:37:59,550 --> 01:38:01,530
in the confrontation with the police

1976
01:38:01,530 --> 01:38:04,500
that we can eradicate the field of force

1977
01:38:04,500 --> 01:38:07,140
we can only navigate the field of force

1978
01:38:07,140 --> 01:38:11,489
as ethically and and carefully and as we

1979
01:38:11,489 --> 01:38:16,830
can and sometimes our ex of self-defense

1980
01:38:16,830 --> 01:38:18,600
will be called provocation they will be

1981
01:38:18,600 --> 01:38:20,850
renamed after the fact and videos

1982
01:38:20,850 --> 01:38:22,409
brought like oh that's a provocation

1983
01:38:22,409 --> 01:38:24,150
well it seemed to me that person is

1984
01:38:24,150 --> 01:38:26,340
being beaten or that's a price don't you

1985
01:38:26,340 --> 01:38:28,710
see the left you know but there's no way

1986
01:38:28,710 --> 01:38:31,290
to control it especially in the visual

1987
01:38:31,290 --> 01:38:34,020
you know documentation there's no way to

1988
01:38:34,020 --> 01:38:37,710
fully control how it will signify and

1989
01:38:37,710 --> 01:38:42,000
that is of course a huge problem and I'm

1990
01:38:42,000 --> 01:38:44,520
also aware that politically self-defense

1991
01:38:44,520 --> 01:38:48,780
works in some ways that I don't agree

1992
01:38:48,780 --> 01:38:52,679
with right so that highly militarized

1993
01:38:52,679 --> 01:38:55,409
nations can say they had to assault a

1994
01:38:55,409 --> 01:38:59,100
population out of self-defense or they

1995
01:38:59,100 --> 01:39:01,739
use self-defense to legitimate every act

1996
01:39:01,739 --> 01:39:03,929
of aggression so self-defense can become

1997
01:39:03,929 --> 01:39:07,530
an alibi for aggression so that I don't

1998
01:39:07,530 --> 01:39:09,090
I don't have a good answer for you all I

1999
01:39:09,090 --> 01:39:12,000
want to say is that it's a very vigilant

2000
01:39:12,000 --> 01:39:15,690
practice to to insist on self-defense

2001
01:39:15,690 --> 01:39:19,080
and to make sure or to try as hard as

2002
01:39:19,080 --> 01:39:24,110
possible for it not to be an alibi for

2003
01:39:24,500 --> 01:39:27,330
for the kind of violence we are opposing

2004
01:39:27,330 --> 01:39:29,580
right because the whole point is not to

2005
01:39:29,580 --> 01:39:32,130
replicate the violence one opposes just

2006
01:39:32,130 --> 01:39:34,380
but it but to stop the violence right

2007
01:39:34,380 --> 01:39:36,309
that that's it

2008
01:39:36,309 --> 01:39:43,689
I was just wondering if you could

2009
01:39:43,689 --> 01:39:46,899
explain when you say that the Tea Party

2010
01:39:46,899 --> 01:39:49,899
for example has vicious appreciation for

2011
01:39:49,899 --> 01:39:54,369
the vulnerability of the other of those

2012
01:39:54,369 --> 01:39:57,219
who are not going to be able to afford

2013
01:39:57,219 --> 01:39:59,229
health care and such and you say that

2014
01:39:59,229 --> 01:40:01,629
that actually exemplifies their own

2015
01:40:01,629 --> 01:40:03,609
vulnerability and the fragility of their

2016
01:40:03,609 --> 01:40:06,069
own states I'm wondering why then you

2017
01:40:06,069 --> 01:40:08,289
included right-wing protests in your

2018
01:40:08,289 --> 01:40:10,780
caveat as to why not all bodies on the

2019
01:40:10,780 --> 01:40:12,189
street are positive and you included

2020
01:40:12,189 --> 01:40:15,369
them with violence and with military and

2021
01:40:15,369 --> 01:40:18,039
with three percussive bodies on the

2022
01:40:18,039 --> 01:40:21,550
street um just just tell me that again

2023
01:40:21,550 --> 01:40:23,889
what well the question is why why do you

2024
01:40:23,889 --> 01:40:25,659
include right-wing protests and

2025
01:40:25,659 --> 01:40:28,839
right-wing demonstrations in your caveat

2026
01:40:28,839 --> 01:40:31,030
about why not all bodies on the street

2027
01:40:31,030 --> 01:40:34,449
are a positive thing why is it it seemed

2028
01:40:34,449 --> 01:40:36,399
to me that you are saying that left-wing

2029
01:40:36,399 --> 01:40:38,800
protests that Occupy movements and such

2030
01:40:38,800 --> 01:40:41,559
are a good thing to have and yet it

2031
01:40:41,559 --> 01:40:45,729
seems that you think things I see

2032
01:40:45,729 --> 01:40:47,919
protest like tea party and things aren't

2033
01:40:47,919 --> 01:40:49,899
positive things to have I see what

2034
01:40:49,899 --> 01:40:51,399
you're saying okay I'm sorry

2035
01:40:51,399 --> 01:40:53,019
that's okay it's a good question because

2036
01:40:53,019 --> 01:40:59,829
it helps me clarify something I I am I

2037
01:40:59,829 --> 01:41:02,919
am in favor of the freedom of assembly I

2038
01:41:02,919 --> 01:41:05,679
am very anxious right now that the

2039
01:41:05,679 --> 01:41:07,419
freedom of assembly is being taken away

2040
01:41:07,419 --> 01:41:11,109
in many parts of the globe and that

2041
01:41:11,109 --> 01:41:16,419
security Rhian logics and and and and

2042
01:41:16,419 --> 01:41:18,639
state and economic interests are very

2043
01:41:18,639 --> 01:41:22,569
interested in quelling freedom of

2044
01:41:22,569 --> 01:41:25,719
assembly so I am in favor of freedom of

2045
01:41:25,719 --> 01:41:27,339
assembly which means that I want the

2046
01:41:27,339 --> 01:41:29,109
right to be enjoyed by people who are on

2047
01:41:29,109 --> 01:41:32,109
the left and the right and I probably

2048
01:41:32,109 --> 01:41:33,909
even defend the right of some pretty

2049
01:41:33,909 --> 01:41:36,579
horrible people to collect and you know

2050
01:41:36,579 --> 01:41:38,800
on the street okay but the fact that I

2051
01:41:38,800 --> 01:41:41,439
defend the right of right-wing people to

2052
01:41:41,439 --> 01:41:42,939
collect on the street of including the

2053
01:41:42,939 --> 01:41:45,789
Tea Party as I absolutely do because you

2054
01:41:45,789 --> 01:41:48,280
know there's a big liberal core to my

2055
01:41:48,280 --> 01:41:50,939
left ism

2056
01:41:52,170 --> 01:41:54,790
well you know I mean we are what we are

2057
01:41:54,790 --> 01:41:57,159
right we come out of I would come out of

2058
01:41:57,159 --> 01:41:59,380
complex histories but anyway there is

2059
01:41:59,380 --> 01:42:02,219
one I do defend their right and I would

2060
01:42:02,219 --> 01:42:04,929
right against it and I would a pour it

2061
01:42:04,929 --> 01:42:06,639
and I would hate it but I wouldn't take

2062
01:42:06,639 --> 01:42:09,310
the right away right and and that's

2063
01:42:09,310 --> 01:42:15,460
that's the line that's the line so and

2064
01:42:15,460 --> 01:42:17,620
when I started the talk I said look I'm

2065
01:42:17,620 --> 01:42:20,469
not rejoicing I'm not gonna rejoice

2066
01:42:20,469 --> 01:42:22,300
about the Tea Party on the street

2067
01:42:22,300 --> 01:42:25,030
I'm not going to oppose it legally and

2068
01:42:25,030 --> 01:42:28,389
I'm going to oppose any legal effort to

2069
01:42:28,389 --> 01:42:32,350
restrain them from from from going on

2070
01:42:32,350 --> 01:42:33,880
the street but I'm not gonna I'm not

2071
01:42:33,880 --> 01:42:36,820
gonna I'm not gonna celebrate that's all

2072
01:42:36,820 --> 01:42:39,790
okay basically out of time but you've

2073
01:42:39,790 --> 01:42:41,920
been very patient so if we can make this

2074
01:42:41,920 --> 01:42:46,840
really quick that would be terrific okay

2075
01:42:46,840 --> 01:42:50,139
well I I was interested in you're

2076
01:42:50,139 --> 01:42:52,300
talking about vulnerability as a pre

2077
01:42:52,300 --> 01:42:59,320
contractual thing that we share okay ah

2078
01:42:59,320 --> 01:43:03,929
there okay sorry so you you were

2079
01:43:03,929 --> 01:43:06,370
saying that vulnerability is a pre

2080
01:43:06,370 --> 01:43:09,520
contractual shared State I'm interested

2081
01:43:09,520 --> 01:43:13,810
in thinking about the language of

2082
01:43:13,810 --> 01:43:17,230
contracts in the context of what you're

2083
01:43:17,230 --> 01:43:18,370
saying cuz it seems in a certain way

2084
01:43:18,370 --> 01:43:19,989
contracts our way of denying

2085
01:43:19,989 --> 01:43:23,320
vulnerability in that they imply we have

2086
01:43:23,320 --> 01:43:27,760
control like we get to say this is what

2087
01:43:27,760 --> 01:43:28,750
we're entering into and then we're

2088
01:43:28,750 --> 01:43:30,489
taking responsibility of what happens to

2089
01:43:30,489 --> 01:43:31,510
us

2090
01:43:31,510 --> 01:43:34,210
it caught allows for a just world

2091
01:43:34,210 --> 01:43:38,469
hypothesis and it this sort of

2092
01:43:38,469 --> 01:43:41,250
contractual 'ti which easily ends up in

2093
01:43:41,250 --> 01:43:44,860
shoring up neoliberalism often invades

2094
01:43:44,860 --> 01:43:47,260
language of consent whatever sort of

2095
01:43:47,260 --> 01:43:50,620
consent sexual consents medical consent

2096
01:43:50,620 --> 01:43:57,870
and I think that they're sorry

2097
01:43:58,370 --> 01:44:00,180
obviously there's something really

2098
01:44:00,180 --> 01:44:01,980
important ethically about consensual 'ti

2099
01:44:01,980 --> 01:44:04,650
and about consensus and I'm wondering if

2100
01:44:04,650 --> 01:44:10,170
you have any insight into how we should

2101
01:44:10,170 --> 01:44:13,560
talk about that that gets away from this

2102
01:44:13,560 --> 01:44:15,750
problematic element of contractual 'ti

2103
01:44:15,750 --> 01:44:18,540
yeah thank you

2104
01:44:18,540 --> 01:44:20,489
I've been I've been working on that

2105
01:44:20,489 --> 01:44:23,730
issue in the last weeks I gave us

2106
01:44:23,730 --> 01:44:26,760
seminar on sexual consent actually in

2107
01:44:26,760 --> 01:44:28,860
France where we we talked a bit about

2108
01:44:28,860 --> 01:44:32,640
the Dominique strauss-kahn issue and and

2109
01:44:32,640 --> 01:44:35,400
and and how consent was projected and

2110
01:44:35,400 --> 01:44:40,620
what consent means so there's lots to be

2111
01:44:40,620 --> 01:44:43,380
said but but let me let me just say two

2112
01:44:43,380 --> 01:44:45,920
things that I think are relevant for us

2113
01:44:45,920 --> 01:44:49,770
this evening the first is how do we

2114
01:44:49,770 --> 01:44:53,120
think about global obligations of

2115
01:44:53,120 --> 01:44:56,640
obligations that we we have to one

2116
01:44:56,640 --> 01:45:02,970
another as inhabitants of the of the

2117
01:45:02,970 --> 01:45:08,010
globe when when we're not necessarily

2118
01:45:08,010 --> 01:45:09,690
part of the same nation state or we're

2119
01:45:09,690 --> 01:45:11,190
not necessarily part of the same

2120
01:45:11,190 --> 01:45:13,800
community or we've never entered into an

2121
01:45:13,800 --> 01:45:18,030
explicit contract with one another and

2122
01:45:18,030 --> 01:45:21,120
it seems to me that it cannot be the

2123
01:45:21,120 --> 01:45:22,650
case that were only ethically obligated

2124
01:45:22,650 --> 01:45:25,040
to those with whom we are already

2125
01:45:25,040 --> 01:45:30,780
contracted ie those who belong to the

2126
01:45:30,780 --> 01:45:33,540
same nation state that we have agreed to

2127
01:45:33,540 --> 01:45:37,020
join or that or that we've been born

2128
01:45:37,020 --> 01:45:42,510
into and and and legalized within we we

2129
01:45:42,510 --> 01:45:45,660
have to think about ethical obligations

2130
01:45:45,660 --> 01:45:47,670
and political obligations in ways that

2131
01:45:47,670 --> 01:45:51,810
exceed the terms of contract it's also

2132
01:45:51,810 --> 01:45:55,670
true that most forms of contract not all

2133
01:45:55,670 --> 01:45:58,860
tend to individualize those who enter

2134
01:45:58,860 --> 01:46:02,010
into them or certain forms of social

2135
01:46:02,010 --> 01:46:04,560
contract tend to produce ideas of a

2136
01:46:04,560 --> 01:46:07,070
nation-state which are exclusionary so

2137
01:46:07,070 --> 01:46:09,000
that Purdue

2138
01:46:09,000 --> 01:46:11,850
- two problems well what are my extra

2139
01:46:11,850 --> 01:46:14,730
national obligations and Who am I

2140
01:46:14,730 --> 01:46:17,040
when I am NOT just an individual am I

2141
01:46:17,040 --> 01:46:21,360
not related to others in ways for which

2142
01:46:21,360 --> 01:46:24,000
I need a different kind of political

2143
01:46:24,000 --> 01:46:28,460
vocabulary so so that seems terribly

2144
01:46:28,460 --> 01:46:31,170
important but you know it's always

2145
01:46:31,170 --> 01:46:39,240
possible to say well I mean if you think

2146
01:46:39,240 --> 01:46:41,310
about what happens in sexually

2147
01:46:41,310 --> 01:46:43,620
progressive circles where people they

2148
01:46:43,620 --> 01:46:46,410
make arrangements to have this or that

2149
01:46:46,410 --> 01:46:48,300
kind of sexual relationship and they

2150
01:46:48,300 --> 01:46:50,340
come enter into a contract and everyone

2151
01:46:50,340 --> 01:46:52,950
agrees and then you know something

2152
01:46:52,950 --> 01:46:55,020
happens and someone finds that they're

2153
01:46:55,020 --> 01:46:56,460
horribly vulnerable in a way that they

2154
01:46:56,460 --> 01:47:00,120
had no idea they they didn't expect it

2155
01:47:00,120 --> 01:47:01,680
all and they can't be in that contract

2156
01:47:01,680 --> 01:47:03,540
and whatever made them think they could

2157
01:47:03,540 --> 01:47:11,160
be in that contract and I mean it's

2158
01:47:11,160 --> 01:47:15,330
something we all know right and and it's

2159
01:47:15,330 --> 01:47:17,340
a kind of and I also think it's a kind

2160
01:47:17,340 --> 01:47:20,310
of leftist conceit but oh well we can

2161
01:47:20,310 --> 01:47:23,310
find the ideal form and then we we

2162
01:47:23,310 --> 01:47:25,200
consent to the ideal form and then we

2163
01:47:25,200 --> 01:47:26,760
live the ideal form because we think

2164
01:47:26,760 --> 01:47:28,200
it's right and then we find that it's

2165
01:47:28,200 --> 01:47:35,040
radically unlivable so so what would it

2166
01:47:35,040 --> 01:47:37,470
mean what would it mean say in a context

2167
01:47:37,470 --> 01:47:39,300
like that to return to a different kind

2168
01:47:39,300 --> 01:47:41,400
of question like what are the conditions

2169
01:47:41,400 --> 01:47:44,910
of livability right what are the

2170
01:47:44,910 --> 01:47:46,770
conditions of livability and how to

2171
01:47:46,770 --> 01:47:48,600
communicate them and how to live them

2172
01:47:48,600 --> 01:47:51,650
right which without going back to

2173
01:47:51,650 --> 01:47:54,690
completely conservative structures or

2174
01:47:54,690 --> 01:47:56,790
thinking oh I guess that Social Forum is

2175
01:47:56,790 --> 01:47:59,580
actually right no I mean it's really -

2176
01:47:59,580 --> 01:48:01,530
instead of asking what what it is

2177
01:48:01,530 --> 01:48:03,330
rationally I believe I should be able to

2178
01:48:03,330 --> 01:48:06,000
do what are the concrete conditions of

2179
01:48:06,000 --> 01:48:07,830
livability I want to say that this

2180
01:48:07,830 --> 01:48:09,150
question is something that not only

2181
01:48:09,150 --> 01:48:11,310
pertains to sexual life and the

2182
01:48:11,310 --> 01:48:13,590
organization of sexuality but it does

2183
01:48:13,590 --> 01:48:17,220
pertain to the organization of our our

2184
01:48:17,220 --> 01:48:21,920
ethical and our political bonds

2185
01:48:21,920 --> 01:48:24,950
especially with those you know we don't

2186
01:48:24,950 --> 01:48:28,130
know or never chose right I mean in a

2187
01:48:28,130 --> 01:48:31,190
way we are we are vulnerable in ways

2188
01:48:31,190 --> 01:48:34,930
that we can't that can't be accommodated

2189
01:48:34,930 --> 01:48:42,260
by ideas of of choice and knowledge that

2190
01:48:42,260 --> 01:48:44,780
are presupposed by contract we are we

2191
01:48:44,780 --> 01:48:48,410
are already and before any question of

2192
01:48:48,410 --> 01:48:52,150
choice vulnerable to others in ways that

2193
01:48:52,150 --> 01:48:55,820
that that in effect define us as bodily

2194
01:48:55,820 --> 01:48:58,190
and social beings and I'm trying to

2195
01:48:58,190 --> 01:49:00,200
think what does that say about our

2196
01:49:00,200 --> 01:49:02,570
global responsibilities and how might we

2197
01:49:02,570 --> 01:49:05,870
rethink ourselves as as global creatures

2198
01:49:05,870 --> 01:49:08,990
in in light of such a claim thank you

2199
01:49:08,990 --> 01:49:11,530
for your attention

2200
01:49:38,659 --> 01:49:41,559
Judith

2201
01:49:46,560 --> 01:49:50,520
judith on behalf of all of us thank you

2202
01:49:50,520 --> 01:49:52,830
for an extraordinary evening an

2203
01:49:52,830 --> 01:49:54,990
extraordinary conversation Thank You

2204
01:49:54,990 --> 01:49:57,480
charlie in the Georgia Strait and on

2205
01:49:57,480 --> 01:49:59,460
behalf of the Peter wall stitute for

2206
01:49:59,460 --> 01:50:01,860
Advanced Studies thank you to all of you

2207
01:50:01,860 --> 01:50:05,030
for joining in the conversation and

2208
01:50:05,030 --> 01:50:07,800
thank you for coming and safe travels

2209
01:50:07,800 --> 01:50:11,460
back and stay posted for future lectures

2210
01:50:11,460 --> 01:50:14,280
of the wall exchange ones coming up in

2211
01:50:14,280 --> 01:50:17,430
October about the cosmic universe in the

2212
01:50:17,430 --> 00:00:00,000
21st century but thank you again tutor