Nationalisms, Globalisms, and Their Alternatives

A symbolic depiction of Ukrainian nationalism, c. 1920

While the world probably doesn’t need any more commentary on the recent American election, I’d like to offer some anyway, though in a way that looks at happenings beyond the US to the rest of the world, where we see related patterns unfolding according to local particularities and conditions. While the US is its own case, it is also part of an interconnected world, the ties of global capitalism, human movement, globalized classes, elites, and political structures, and other things working to move American realities in directions broadly congruent with other, often quite different, parts of the world. My thoughts here—which are reflective of the halting directions my political thought have been taking as of late, but should not be interpreted as final or fully coherent—are springing off an article by Jonathan Haidt from back in the summer, but which is rather prescient and worth reading in its own right. What follows here, then, are three interlinking thoughts precipitated by, but in some cases sharply diverging from, Haidt’s article.

One, while right now the dominant options are either liberal ‘cosmopolitan’ globalism or some form of nationalism, within the framework of nation-states (whether more autonomous or more directed from supra-national entities being at question) and of some form of globalized (if not globalist) capitalism, those are not in fact the only options. To give but one example, Continue reading “Nationalisms, Globalisms, and Their Alternatives”

Some Reflections on the Aftermath of the American Election

Political ideologies are deeply toxic, psychologically destructive things. Their function is fairly simple: they allow people to navigate the contours of states and industrial economies, and they offer the surest routes into the ‘core’ of such entities. They map the terrain. But in so doing, they also preclude all other terrain. Modern ideologies, even when they incorporate ‘extraneous’ elements, reduce all other forms of identity and meaning and value into a homogenized, internally bound whole. When these ideologies encounter insurmountable incongruity, or outright collapse, the damage to individual psyches and emotional well being is enormous, as all the erasures of identity and personality come to light in the gaping wound left by epistemic collapse. The subject is left confused and troubled, anxious to rediscover the surety that was there before.

In the American context, liberalism—here understood in the American vernacular rendering, though the broader sense should be kept in mind—is the primary, or perhaps, strongest vehicle of this totalizing effect, of this subsumption of all else into one overriding, all-structuring political and ideological identity and generator of meaning and social value. Conservatism by its very nature lacks systematization, and requires the existence of other values, other traditions, other forms of life, to give it meaning—even if all those other things are themselves deeply deformed and distorted by the effects of modernity (and in the American case this is especially true). Over time, it is true, many of the identities and traditions and forms of life which flow into conservatism have themselves become artefacts of ideology, integrated into the logics of the state and its political, value, and linguistic systems, albeit in often erratic and unpredictable ways (the current political disruption being one such effect). But the multiplicity of identity and meaning among conservatives remains, if only in tatters—not necessarily healthier or less damaging psychologically, but perhaps with slightly more openings out. Perhaps.

For liberals, however, everything tends to be reduced to political identity, Continue reading “Some Reflections on the Aftermath of the American Election”

Notes Towards a Theory of Modernity, and Other Things

The following are some thoughts and outlines of theory that aim at encapusalating some of my developing thought on human social order, the dynamics of historical change (particularly in the modern world, as we call it), and so on, which do not really ‘fit’ into my own academic work, but which lie behind how I think about the pre-modern world and my role as an observer and shaper of historical knowledge, which is always knowledge intimately tied up with the present. These are quickly assembled thoughts-out-loud, but I hope they prove of interest and use to the reader who takes the effort to navigate them.

1. On Discontinuities and Disorder: One of the problems that particularly marks our age—by which I mean the last half century or so, though with extensions backwards through the era of Western industrialization—is the problem (which is also a potent problématique) of radically discontinuous time scales within conjunctive social, political, economic, and ecological systems and processes. While technical advances and developments, be they in socio-political organization, economic systems, or actual technology, have moved many aspects of life on this earth into incredibly high-speed trajectories, they have been unable—and are most likely necessarily unable—to effect such transformations across the board. In fact, many of the most salient and vital processes, systems, and exigencies remain on time scales similar to or the same as during any period of post-agricultural revolution human history, and in some cases—particularly ecological and geological aspects—pre-human time scales. If our technics allow, for instance, for rapid, unpredictable socio-political disintegration, it is not clear that they encourage symmetrical forms of re-integration and re-formation, processes which are slow and unsteady, and which tend to require periods of relative stability and, crucially, extended time scales. One of the results of these discontinuities, I think, has been the rapid cyclical processing of global history, with periods of incredibly rapid formation and development along many metrics, followed by equally incredible periods of collapse and destruction. The succeeding periods of re-integration and re-building tend to automatically have the seeds of their dissolution built into them, accelerating the cycle. Of course, different societies have had very different responses to this process due to vastly differing historical circumstances and contingencies, but all societies have been subject to it, and it is possible that we are seeing, in this very historical moment, convergences towards a single unitary period of dissolution, with no clear route forward afterwards. Technics are growing more and more integrated and rapid, obliterating many quotidian time scales, yet proving incapable of shoring up or replacing many of the social systems, ecological processes, and interpersonal relationships that they are helping to either obliterate or destabilize. We are faced with a situation in which stable, resilient systems are necessary more than ever, but the tools and exigencies at our disposal increasingly trend in the very opposite direction.

2. What I am Trying to Do: The sort of theoretical position, the philosophical-political vantage point I am seeking in what I think and write, is a stance that seeks, Continue reading “Notes Towards a Theory of Modernity, and Other Things”

Poems, Sarajevo, Late Summer



Three poems written during my week-and-a-half in the capital city of Bosnia and Hercegovina. Prose and photographic reflections on my summer in Istanbul and, much more briefly, Sarajevo and Belgrade, to follow at some point this fall. Photo above is from the eastern edge of the city, looking back to the west, the Hadžijska Mosque in profile.


After an Evening at the Mejtaš Tekija

Do not ask for its use.
Let your eye drift, and settle, on the moon’s face.
Marigold and lavender, lingering.
The cool dark. In the distance, towards the sudden opening
Of the Miljacka, the pigeons sleep, and a dog barks.
One day, you will be. Taste: the love of God,
Evening coffee, how the streets wind to nowhere.
God, and love, and God.
How bright the flowers
Are tonight!

Tout est ailleurs

The secret of the world is not readable.
It cannot be traced in secret lines over the land
Nor lies it in rune and script, descried by
Skilled eye. There is no formula, no numbered
Code. Perhaps in all these things, and in the
Sudden dusk time flight of the swallow
You may hear the hints, if your ear is right
And the light of your eyes be good,
But the secret is not there. It is elsewhere.
All is elsewhere. When you know it
You will know, and you will not know. And that
Is all that can be said, after which
Let us keep silence.

Political Geography

Thin gray lines on the map, almost—almost
Indeterminate. Where men, and women, and children,
And loves, died, staking it. The realest of things,
And the least. Other lines
Get denser and wider as you get closer. These
Get thinner, until, at the place itself, nothing. Dig down
A few feet. You’ll find only the martyrs’ bodies,
Slipped into unmarked dust.

Thoughts, Occasional to the Day, and Unsolicited

Indulge me, dear reader, some of my out-loud thinking, taken from my common-place book, where I jot down, in a sort of haze of free-form association and reckless philosophizing, unbound by genre or affiliation, and often indirectly occasioned by the dreary roll of the day’s headlines, my scattered ideas and attempts to corral my thoughts and emotions into something coherent-ish, and, perhaps, of interest to others…

1. One knows not to indulge in O tempora tropes, knowing that one’s own age is ultimately not really all that different from any other. At every age there are madnesses at the center, and the madnesses of the periphery, the strange and terrible machinations of the human heart spilling out of the prevailing discourses and modes of behavior, at once shocking, at once emerging from what is normative and central.

2. It is best not to begrudge people their fantasies, their naivety, their willful, unreasonable optimism. If people were in the habit of dealing with reality, and not their delusions, it would be utterly crippling for most. Perhaps it is better to imagine a world in which things work out they way you imagine they will—by the time the time comes and they don’t turn out that way, the infinite flexibility of human thought and perception will not be perturbed, but will merely adapt its future-looking vision, untroubled by prophets proved wrong, cheery—or apocalyptic, cheery in their own way to our odd little minds—prognostication unfulfilled, and forgotten, new ones replacing. Human memory is akin to the cellular structure of our bodies: seemingly stable and self-reproducing, but constantly in flux, dying and being reborn to meet the passage of time, the perils and presses of biology, heading towards a biological end but a spiritual and historical afterlife and extension elsewhere and in others, transformed. Memory—particularly our memory of the future—is largely unstable and flexible, at once incongruent with the world as it is and yet malleable to what the world turns out to be, or what we come to remember the world having been. The material traces, the psychic echoes…

3. I suppose it makes me a conservative in the technical, and not the ideological sense, in that I no longer suppose—and in the back of my mind, I have never supposed—that history moves on some progressive, teleological line, without terrible (or wonderful—who knows) and fundamentally unforeseen feedback loops built into that movement, which can, in time or suddenly or both, send history into new and unexpected directions, directions that belie any talk of ‘progress’ or unidirectional (or bidirectional) movement. History, time, is a welter, and there is no telling how things will move, what will become.

Proceeding from this conviction—or, I would say, observation—is the congruent conviction that for many ‘problems’ there is in fact no ‘solution.’ If time, human societies, ecology, history, so on, are infinitely complex, malleable, their ontology at once visible and invisible to us, driven by logics and processes known only to God, as it were, then why should we expect our lives capable of division into neat moral binaries, or liable to neat solutions and resolutions? That is not to deny the possibility of moral certainty, in propositional terms, or even in a deep sense of the self before the world and God: but when we attempt to arrive at a ‘social’ morality, at a morality that is dispersed, woven into our human and natural ecologies in ways that preclude personal reckoning and analysis: then we enter territory for which ‘ambiguity’ is too mild a term.

Value judgments need not collapse utterly, but we are more in the realm of tragedy and comedy wherein the sheerness of the world, its apart-from-us-ness, is the primary operative reality. In the face of everything, then, what is best…? Prayer, sorrow, the momentary discoveries of good and gladness, small comforts perhaps, unless joined to a conviction, in the movement of prayer, liturgy, and the pin-points of sanctity, human and natural, that beyond our immediate, history-bound ken, there is God, there is an eternal stability in eternal movement, as unpredictable as that of this world, but in a movement of fundamental goodness and wholeness, moving Itself and us and all towards a fulfillment beyond, behind, our temporal knowledge, into an unending, ever expanding Completion.

Friday Roundup

Land-Grabbing and Climate Change in Uganda: Nothing new here, unfortunately: statism and capitalism have a long relationship, indeed inter-penetration, that has often been most exemplified in the ‘developing world.’ The creation of a particular sort of market, and a particular sort of polity, with rules, regulations, and institutions that favor the lop-sided concentration of both wealth and power: these are not ‘natural’ or inevitable processes. They must be created and enforced, at the cost of human life and livelihood. In this case, land-grabbing- designed for the profit of a multi-national and for the benefit of Ugandan state-creation both- has as part of its ideological supporting structure the ideology and practices associated with the politics and economy of global climate change. This is hardly new, either, though of more recent origin than other ideologies of state and capital.

Companies Using Immigration Crack-Downs to Turn a Profit: Not really new, either. ‘Privatization’ schemes in which states farm out their coercive activities to others, who then turn a profit, are very old. The most recent batch of ‘privatization’ efforts have seen a heavy focus on incarceration; this is merely another, even more insidious example- as the ‘criminals’ in this instance are almost all ‘guilty’ of transgressing imaginary lines on the map, and nothing else.

The Assassination of Anwar al-Awlaki: It’s not really surprising, I guess, that the drone warriors are killing Americans. The brilliance- from the point of the American state, of course- of drone warfare is the distance it places between the executing force and the state itself, not to mention domestic opinion. Warfare carried out at a great distance with minimal American personnel on the ground requires relatively little grooming of public opinion. Even if the targets are American citizens…

Grey Markets in Mexico: Oh no! What will state and capital do if people start ignoring them and creating their own markets and social spaces? Horror!

Empire of the Son: Despite the insane conspiracy theories of the right (Obama as secret liberation theology follower, Obama as secret Muslim, Obama as secret communist), the current American President is very much a product of the massive extension of American power and influence that took place during the Cold War, and continues apace today under different names and forms.

Friday Roundup

Occupation of Wall Street: ‘Only time will tell which of the above two tendencies can capture popular imagination and become dominant in the near future. Also, at this point it is a matter of speculation if the protesters manage to get large numbers of people angry enough to, say, storm Wall Street, or just degenerate into a tourist curio (much like our parliament square campers) who have the feel-good factor of ‘protest’ but offer no means of self-empowerment or solutions to changing the present state of things.’

One of These Things Just Doesn’t Belong Here: ‘People like Maddow and Schultz can make all the noises they want about “green jobs” and “walking softly on the earth.”  But it’s simply incompatible — as incompatible as matter with anti-matter — with the mid-twentieth century economic model of the Hoover Dam, the Interstate and the Detroit auto industry celebrated by people like her and Schultz.’

Venezuela From Below: This is in reality the old idea that somehow the liberation of the oppressed and exploited can be brought about from above by enlightened leaders controlling the state. What we see in the case of the Bolivarian Movement, on the other hand, is how these “revolutionary cadres” in control of the state work to coopt and control social movements. A self-managed socialist society is not likely if it isn’t a conquest won by self-managed mass organizations of the oppressed and exploited. Thus self-management has a dual character: self-management of struggles for change, and self-management of the gains won through struggle.

International Statement of Solidarity with Cuban Anti-Authoritarians: ‘Our Cuban comrades’ only sin is that they have the effrontery to contemplate (and change) their reality without waiting for promises from the Nanny State or Capital’s siren songs. They believe in a fuller life, in a community where the unhindered growth of each is the precondition and measure of the unhindered growth of all.’

More Secret US Drone Bases: ‘Instead, researchers are working on a number of software packages to take the “remote control” out of the picture and let the robots decide on their own who to lob missiles at. Researchers say this would be an important development because the robots would decide who to murder much faster than CIA targeters are liable to.

The Postville Immigration Raid: Not recent news, but worth watching. The war on migrants is one of the more disgusting aspects of state thuggery in the modern world.