Under what conditions can communities formed in the crevices of a settler colonial system act as insurgent cells?
Were contingency synonymous with any spontaneous change, wouldn’t its valorization then only exemplify a logic of precarity – that is, wouldn’t contingency stand in for being on the brink of collapse, foreclosure, or eviction at any moment? And wouldn’t it signal an ideological demand for infinite plasticity – destructive not only because it deforms but because staying flexibly available for more hours (because you have to) sucks up all your time and squeezes out all your energy?
How do we abolish debt and the unfreedoms it enforces? Or rather how forget the debts sought by the governing rationality so it can extend credit? Simply abolishing debt doesn’t make sense if sociality (or Jodi Melamed’s “sociopoesis”) circulates through debts — but Stefano Harney and Fred Moten think more precisely about this than I am in The Undercommons (p. 66).
What if contingency were reducible neither to a logic of precarity nor to the at-any-moment flexibility it demands? If it could mean short soft accesses of another meanwhile (see Bliss Cua Lim on “occult national times”) – which won’t necessarily tear everything down in an instant but which could slip into another praxis evasive or unrecognizable enough to tear away from how austerity comes to administer sensation (planning to scrimp as though that were a horizon of desire) – or even the end of the world, “scattered, scattered eschaton” (Moten again, 118).
What does the ecstasy marked where an eschaton punctures you into collectivity do to the national meanwhile? Volatile mixtures brim up from around the supposed structural inertia of institutions and the comportments they want from you even on your off time.