Disposable Futures. Brad Evans

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      ONE

      CULTURES OF CRUELTY

       Critique of Violence

      Imagine a world where spectacles of violence have become so ubiquitous that it is no longer possible to identify any clear civic, social, or ethical qualities in the enforced social order. Imagine a world where those who live on the margins of such a social order are condemned for their plight, while those who control the political processes prosper from those very policies that bring about social abandonment and human destruction. Imagine a world where the technological promise of human connectivity is supplanted by forms of surveillance that encourage citizens to actively participate in their own inescapable oppression. Imagine a world that proclaims an end to the brutality of colonialism, all the while continuing to consciously vilify, target, incarcerate, and kill those of a different color. Imagine a world where the forces of militarism have become so ingrained that they are inseparable from the daily functioning of civic life. Imagine a world where the institutions tasked with producing the most brilliant and publicly engaged minds are put to the service of an uncompromising war machine. And imagine a world that has lost all faith in its ability to envisage—let alone create—better futures, condemning its citizens instead to a desolate terrain of inevitable catastrophe. The great tragedy of the current historical moment is that we can imagine this world all too easily, for it is the picture of the world that dominates the realities of our present condition. It is a world most people experience on a daily basis—a world that has become normalized and for which there is no immediate alternative—a world we understand as neoliberalism.

      Neoliberal power is unmediated in its effects on people as it operates throughout the global space of unregulated flows. Whereas in an earlier industrial period capital was largely rooted and peoples migrated, for the most part today capital flows while peoples are contained. What becomes of sovereignty in this economically driven environment is a military and policing protectorate put to the service of global capital in ways that work by condemning the already condemned. At the same time, neoliberal ideology, policies, and modes of governing are normalized as if there is no outside or alternative to capitalism. As corporate power replaces political sovereignty, politics becomes an extension of war and all public spaces are transformed into battle zones. Not only are all vestiges of the social contract, the safety net, and institutions of democracy under siege, but so too are all public spheres that support non-market values such as trust, critical dialogue, and solidarity. How else to explain Heartland Institute President Joseph Best denouncing public schools as “socialist regimes.” Paul Buchheit is right in arguing that “privatizers believe that any form of working together as a community is anti-American. To them, individual achievement is all that matters. They’re now applying their winner-take-all profit motive to our children.” They are also punishing those individuals, groups, and institutions that refuse the individualized and cut throat values of a market-driven casino capitalism.

      At the same time, under the interlocking regimes of neoliberal power, violence appears so arbitrary and thoughtless that it lacks the need for any justification, let alone claims to justice and accountability. It is truly as limitless as it appears banal. All that matters instead is to re-create the very conditions to further and deepen the crises of neoliberal rule. Violence, with its ever-present economy of uncertainty, fear, and terror, is no longer merely a side effect of police brutality, war, or criminal behavior; it has become fundamental to neoliberalism as a particularly savage facet of capitalism. And in doing so it has turned out to be central to legitimating those social relations in which the political and pedagogical are redefined in order to undercut possibilities for authentic democracy. Under such circumstances, the social becomes retrograde, emptied of any democratic values, and organized around a culture of shared anxieties rather than shared responsibilities. The contemporary world, then—the world of neoliberalism—creates the most monstrous of illusions, one that functions by hiding things in plain sight. We see this most troublingly played out as its simulated spectacles of destruction are scripted in such a way as to support the narrative that violence itself is enjoying a veritable decline as a result of liberal influence and pacification. Howard Zinn understood this perversion better than most:

      I start from the supposition that the world is topsy-turvy, that things are all wrong, that the wrong people are in jail and the wrong people are out of jail, that the wrong people are in power and the wrong people are out of power, that the wealth is distributed in this country and the world in such a way as not simply to require small reform but to require a drastic reallocation of wealth. I start from the supposition that we don’t have to say too much about this because all we have to do is think about the state of the world today and realize that things are all upside down.¹

      There is no greater task today than to develop a critique of violence adequate to our deeply unjust, inequitable, and violent times. Only then might we grasp the magnitude and depths of suffering endured on a daily basis by many of the world’s citizens. Only then might we move beyond the conceit of a neoliberal project, which has normalized violence such that its worst manifestations become part of our cultural “pastimes.” And only then might we reignite a radical imagination that is capable of diagnosing the violence of the present in such a manner that we have the confidence to rethink the meaning of global citizenship in the twenty-first century.

      Following on from the enduring legacy and inspiration of Zinn and other cautionary voices of political concern such as Paulo Freire, our critique begins from the supposition that mass violence today must be understood by comprehending the ways in which systemic cruelty is transformed into questions of individual pathology. What is more, with the burden of guilt placed on the shoulders of the already condemned, those whose lives are rendered disposable, we must question more rigorously the imaginaries of violence, which instigate a forced partaking in a system that encourages the subjugated to embrace their oppression as though it were their liberation. Nowhere is this more apparent today than in the doctrine of “resilience” which, as critiqued elsewhere, forces us to accept our vulnerabilities without providing us with the tools for genuine transformation of those systematic processes that render us insecure in the first place.² Neoliberalism’s culture of violence is reinforced by what Zsuza Ferge calls the “individualization of the social,”³ in which all traces of the broader structural forces producing a range of social problems such as widening inequality and mass poverty disappear. Under the regime of neoliberalism, individual responsibility becomes the only politics that matters and serves to blame those who are susceptible to larger systemic forces. Even though such problems are not of their own making, neoliberalism’s discourse insists that the fate of the vulnerable is a product of personal issues ranging from weak character to bad choices or simply moral deficiencies. This makes it easier for its advocates to argue that “poverty is a deserved condition.”⁴

      Systematic violence has never been “exceptional” in the history of capitalistic development. How might we explain David Harvey’s apt description of capitalist expansion as “accumulation by dispossession,”⁵ if the rise of capitalism did not signal the advent of a truly predatory social formation? Indeed, even the contemporary advocates of neoliberal markets recognize that their notion of a “just world” depends on coercion and violence as a way to enforce capitalism’s uneven distribution of wealth and impoverishment. As the Oxford economic historian Avner Offer explained to Chris Hedges, “those who suffer deserve to suffer.”⁶ The neoliberal model is, after all, “a warrant for inflicting pain.”⁷ The regime of neoliberalism is precisely organized for the production of violence. Such violence is more than symbolic. Instead of waging a war on poverty it wages a war on the poor—and does so removed from any concern for social costs or ethical violations. Such a brutal diagnosis argues in favor of a neoliberal model despite its perverse outcomes: “It is perhaps symptomatic that the USA, a society that elevates freedom to the СКАЧАТЬ