Minor politics of becoming: The affect of cramped spaces
Novelty, innovation, creativity, experimentation emerges, according to Deleuze and Guattari in Kafka: Toward a Minor Literature, within the minor, or more precisely, among the oppressed; in a word, minority peoples. This is so because minorities experience chocked conditions wherein they are cut off from the ready-made structures of culture that enable one to fit into the generic history, narrative, tradition or ‘lines of mobility’ that majority groups enjoy. ‘Minor politics’, in the parlance of D & G, begins with the experience of those who exist in ‘cramped spaces’. The minor, then, is fully overwhelmed by social forces that engenders a situation where creation occurs: ‘A creator who isn’t grabbed around the throat by a set of impossibilities is no creator’ (Negotiations, p. 133). Minorities, unable to pass easily along legitimate social routes within a culture, are forced to maneuver within each foreign or constrained situation they encounter. This sort of cramped experience, recounts Nicholas Thoburn in Deleuze, Marx and Politics, draws minority groups “back into a milieu of contestation, debate, and engagement, and forces ever new forms of experimentation” and creative social solutions (p. 19).
It should be highlighted here that minor politics is not simply the challenge of voicing a preexisting, though silenced, identity. Minor politics is not merely the process of ‘speaking out’. The minor is not a question of who one is as per a set of identities, practices, relations, or languages, as if minorities were only required to communicate a previously unheard community. It is the genesis, composition, creation of identity as such. Gone, then, is the sense, with D & G, that socio-political engagement arises from ghettoized marginals who must ‘shore up their own particularity against the world’ or ‘carve out an autonomous identity’ against the monolithic logic of the major form (Deleuze, Marx and Politics, p. 44). Rather, the minor is directed at the order and structure of molar regimes that cramp virtual minority potential. As such, the minor always occurs in the middle of the major. It works within a given set of conditions and possibilities offered and, causing them to mutate, forms new relations to create something new. Each individual, after all, is embedded, implicated, situated or positioned in or by the major in some way. One is always an ‘insider’ in this general regard. Therefore the task of cramped minorities is to intensify the major, send it racing: ‘make one’s own major language minor’ (A Thousand Plateaus, p. 105).
Since the minor is always fully traversed, composed of and cramped by molar social forces, one need only interlace a disparate conjunction of relations, objects, subjectivities, etc. to delineate or actualize the minority milieu in yet unknown vectors. The intimate affect of oppression, in other words, always concerns those enmeshed in a situation of concrete social arrangements. With one pole ‘plugged into real assemblages’ and the other nomadic, plugged into anarchism, the minor actualizes the potential difference vibrating within the unified, expressing a different sensibility and collective configuration as a result (Deleuze, Marx and Politics, p. 27). In fact, this strategy sounds strikingly similar to the handy-man or -woman bricoleur, as conceptualized by Derrida. Only D & G apply such linguistic collage work to the ontological field wholesale. Although somewhat inaccessible to the non-initiated, Nick Srnicek, following the non-philosophical movement as propelled by Francois Laurelle and Ray Brassier, outlines a parallel position of manifesting a new world (as event or Advent) in accordance with the limitations of the present (philosophical) world:
It is in this manner that the Advent presents itself, with a portion being given in solitude…and another portion relative to the world (from which it draws its material and occasional cause for its ‘unique face’). In this way it can both escape any determining constraints imposed upon the Real by the world, and use the wold as a sufficient but non-necessary source of material. In other words, while we are always already determined in accordance with the Real, we are only phenomenalized as potential political actors in the world, through the material provided by our contemporary Decisional structures. The intra-worldly subject, therefore, is merely the phenomenal face of the non-philosophical subject—the radical locus of resistance clothed in an arbitrary, yet non-determining, philosophical material. It is with this material clothing that we can function to effect transformations—not in, but of—the phenomenolgical world we inhabit. […] What still remains to be thought, however, is the manner in which the solitude of the Advent can be transformed, or perhaps simply extended, into the type of full-fledged world in which we are normally given. What is required, in other words, is some functional equivalent to Badiou’s concept of forcing, whereby the event is investigated and its findings integrated into a new situation (‘Capitalism and the Non-Philosophical Subject’ in The Speculative Turn, p. 181).
Minor politics of becoming, in short, is a productive engagement with the cramped conditions of life and the social relations therein. It does not proceed with a utopian or teleological hope, but is no less engaging for that. Rather, it is ‘packed full of disagreements, tensions, and impossibilities’, while at one and the same time inducing a certain humor and joy: involuntary laughs, after all, are are a functional element of political engagement, given that it remains a very difficult task. For as D & G put it, at some point the cramped space of the minor becomes so absurd, engendering a general feeling of impossibility, that it takes on a satirical or comic quality. This, D & G argue, is exactly where minor politics begins.