Identity, Marginal Identity Politics, and the Fringe
K. Brown II
there are a series of vicinages, each with a cultural center determined
to champion its instituted freedom of will in trade and human rights.
This resolve is exemplified in the seasonal fashion trends modeled on
the runways of world-system commerce and policy. This determination is
in direct response to a flux between two types of societal shifts: virtual
are cognitive adjustments made in consideration to a schemata believed
to enhance the fruition of a desired life "style." Virtual shifts are
caused by a manufactured vision of culture. Actual shifts are behavioral
adjustments made in consideration to a schemata believed to enhance a
desired life experience.
are caused by a maneuvered sense of culture. The frequency of flux between
the shifts (in society) prompts debate concerning a cultural center's
ability to obtain control over virtuality and actuality in maintaining
a sense of freedom. To state the concern more succinctly, conservatives
and liberals strategize, make agendas, to deter or to defend life style
agendas revolve around a personality of virtual (cognitive) solidarity.
Liberal agendas revolve around a politic of actual (behavioral) solidarity.
Both conservative and liberal agendas, by contrast of power, instigate
virtual and actual shifts within the cultural center; however, neither
agenda have developed a constant solution to prevent shiftiness. This
is due to the conservative relying on the adherence to virtue and the
liberal relying on the opportunity to act; neither can sustain a moderate
viewpoint of toleration.
What is produced
from these agenda are non-solutions on how to best influence flux, and
to fuse an ethic to the cultural center, either by forcefully enticing
the "Other" to join the flow of the mainstream, or casting the "Other"
aside to the margin--a power struggle to say the least. Those not willing
to join (fuse to) an opposing and/or irresolute flow (flux), nor are interested
in peripheral ventures, are virtually and/or actually sent to the fringe
of the cultural center to seek an alternate form of agency. Such distanced
communities also compete to develop an oppressive or influential modus
operandi system (MOS) to stabilize a will that counters the perceived
social imbalance of change.
center, composed of its mainstream in relation to its margins in relation
to the fringe, leads itself towards an agenda that champions a shift not
only to counter balance flux and fusion, but also constitute anthropomorphically
an ethic in the form of a public image. This ironic attempt at creating
a metaphor that composes a unified reality produces gridlock, confusion
and disenchantment with virtuality, which also produces cynicism due to
the reminder of actuality.
attempt brings forth the call from the community for leaders and heroes
to instill in the will of the people a transformation sturdy enough to
prevent a domino of shifts. The result of such calls is the formulation
of garrisons of alliances--consortiums. These consortiums become involved
vigilantly in various forms of spin-doctoring to get their agenda regarding
trade or human rights noticed by the public, be it in the method of advertising
or reporting through the multimedia. Some consortiums would go so far
as to resort to extreme measures to raise their agenda as a pillar in
and is evolving from the manufaction and maneuvers throughout every vicinage
is a full-scale cultural war over what kind of image is to be supported,
reproduced and marketed to the public. This essay reveals the tectonics
of conservative and liberal agendas, describes the basic use of pundits
as leaders/champions of a particular agenda and as shapers of perspectives/builders
of control. Lastly, the essay explores the composition of the fringe.