Interrogating post-democratization: Reclaiming egalitarian political spaces
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For detailed analysis of these events, see the special issue of The International Journal of Urban and Regional Research, March 2010.
This distinction is widely discussed in post-war continental political thought in the form of the political difference between ‘le politique’ and ‘la politique’ in France and ‘die Politik’ and ‘das Politische’ in German (see Barnett, 2004; Marchart, 2007).
An agonist perspective is skeptical about the political possibilities to transcend or eliminate deep divisions and conflicts within society. Disagreement and tension are an integral part of the social. Chantel Mouffe, for example, distinguishes “between two types of political relations: one of antagonism between enemies, and one of agonism between adversaries. We could say that the aim of democratic politics is to transform an ‘antagonism’ into an ‘agonism’ … Far from jeopardizing democracy, agonistic confrontation is in fact its very condition of existence” (Mouffe, 1999, p. 755-756). Agonism departs from the antagonistic friend-enemy position advocated by the Schmittian theorization of the political (see Schmitt, 1996), but “identifies the constructive dimension of contestation” (Honig, 1993, p. 15).
For an excellent spatialized account, see Gunder and Hillier (2009).
I draw here, in particular, on the axiomatic presumption of equality in emancipatory (or democratic) politics (as explored by Badiou and Rancière). For Claude Lefort too, equality is the axiomatically given condition of the democratic invention, which is itself of course historically and geographically contingent. Etienne Balibar also insists that equality is the axiom on which democracy is founded, together with liberty (what he calls égaliberté) (see Dikeç, 2003). Badiou is more sceptical about the political uses of ‘liberty’ – he fears this has become too much infected and appropriated by ‘liberalism’ or, in his words, the ‘capitalo-parliamentary order’.
Recent events in Egypt and Tunisia are exemplary cases of this.
The ‘Organisation Politique’, of which Alain Badiou has been a founding and activist member exemplifies such tactics of minimal distance while maintaining an absolute fidelity to the principle of equality as founding gesture (see Hallward, 2003b). For Badiou, the passage to the act, the process of political subjectivation emerges on the edges of the void of the state of the situation, the supernumerary part that cannot be fully accounted for within the state of the situation, yet announces the transformation of the state of the situation.