Andrew Boyd and I have a new post at Beautiful Trouble: Recapture the Flag. Check it out!
Strategic logic falls on deaf ears; upon ears that have heard enough strategic logics. From birth through youth, daily we are barraged with appeals to buy sugar cereal, candy, toys, and the latest gadgets. And before long we learn the essence of an elaborate manipulative logic whose central goals are private profit and power. We are repulsed by a logic that penetrates and colonizes most everything it touches, leaving injustice and alienation everywhere in its wake. Against this logic we attempt to scrap together art and poetry and, most fundamentally, community. We build a scrappy little alternative clubhouse near the perimeter of the always advancing logics of capitalism and bureaucracy. Our little clubhouse sometimes serves as a makeshift base of operations for our scrimmages with the authorities. Occasionally when the scrimmages heat up, the authorities will raid or burn down our meager fortifications. But we always rebuild. For the most part we are permitted to keep our little clubhouse. Defending it—its culture and meanings and rhetoric and symbols—becomes our prize.
And somewhere along the way we seem to have lost faith in the possibility of really winning against these logics and systems in the world beyond our little clubhouse; the possibility of gaining ground again in the terrain of society. The clubhouse becomes our starting place—the source of all of our reference points—and society is written off as a lost cause. And the logic of strategy? We don’t want to hear the logic of strategy in our clubhouse. This is a liberated, prefigurative and post-political space. We don’t need strategy or organization or leadership or money in our clubhouse. All those things remind us of the insidious logics against which we define ourselves and our projects.
Note: The word “boring” is the first word in the header; if you read this and are bored, you have only yourself to blame!
For practical shorthand we treat groups as if they had coherent singular wills. A political group navigates a terrain—distinct and external to itself, ostensibly—that it finds itself situated within, in order to achieve its goals. Clear on these goals, the group navigates the terrain like an obstacle course or a map that leads to X. Terrains are not stable things, however, and with shifts in the terrain, we see not only shifts in the group’s goals but shifts in the very composition of the group. The group is problematic as a thing. It is neither neatly bounded nor fully homogenous in composition and will. The group is itself a terrain of contestation, whose ideologies, ideas, goals, priorities, strategies, tactics, and leaderships push and pull, congeal and dissipate, shifting the definitions, parameters, and active participants of the group, as well as the group’s relation to the broader external political terrain.
Shifting our analytic gaze then from the group level to the individual level, we can conceive of a preliminary hegemonic contest of leadership between individuals within the group that is waged and won prior to—or alongside—the group’s contest within the broader political context. Conceptually, this may serve us as a tool for apprehending certain parts or stages of dynamic political reality. For example, rather than just stating that “churches joined the civil rights movement”, we might examine whether politicization of pre-existing religious organizations was internally contentious, and what factors led to successful or unsuccessful activation.
However, our analytical gaze must also always focus on both more micro and more macro levels. More micro than the individual? Yes, because within every individual mind is the internalized map of the full external terrain of the group and beyond — even including internalized versions of the opponents’ ideas. The individual can only be described as having a singular will for practical shorthand purposes, as there is a contest within the contingent terrain of every individual mind. What then is our unit of analysis? Ideas themselves? As if ideas could be free-floating things existing in a cloud prior to their embodiment? Yes, we can use this as a unit of analysis, but again, only for practical shorthand, rife with additional analytical traps. Indeed, there are traps and severe limitations within each level of analysis when we attempt to neatly separate messy interactive units and levels. Thus we can never settle on any particular one—whether society, group, individual, or ideas in individuals’ heads—except on a temporary basis, as one among many lenses through which to assess a context and situation.
Let us momentarily suspend doubt to entertain this picture of disembodied ideas in a cloud, themselves possessing an expansionary or colonizing will. Now we can analyze how ideas as subjective agents might navigate, stoke, channel, or graft onto different faculties and processes of the individual mind and body (in interaction with other minds and bodies in a group). Ideas order and can reorder emotions, memories, primal drives, and relationships, aligning these for the purpose of the ascendency or spread of the idea. We need not believe that an idea can achieve full autonomy from a carrier or host to entertain a notion of symbiosis wherein the idea is no longer seen as fully organic and integral to the organism of the individual (or group), but as a kind of foreign agent, possessing its own “DNA”, finding a home, gaining a foothold, etc.