Altermodern
Over the past several months, I have been deeply immersed in the profound trilogy penned by esteemed philosophers Michael Hardt (b. 1960) and Antonio Negri (1933–2023)about how the modern world works and is likely to change. Their seminal works – Empire, Multitude, and Commonwealth, published respectively in 2000, 2004 and 2009 – are treasure troves of profound thinking. My journey to these books was paved by the influential works of French authors Gilles Deleuze (1925–1995) and Félix Guattari (1930–1992), Anti-Oedipus and A Thousand Plateaus, published respectively in 1972 and 1980. Like a vast, invisible network, books allow anyone to enter and navigate the ocean of knowledge according to their taste and temperament.
As a child in the 1960s, I witnessed the transformative power of modernity. Growing hair beyond a bi-monthly visit to a barber shop was considered rebellious. Then, film heroes started appearing with long hair, and parents stopped hassling.Elvis Presley, the Beatles, and the hippies introduced a countercultural movement in the West. Wearing jeans arrived next, more as a culture than merely a dress – not to be washedbut worn as long as one wished, whatever the occasion or place. Shoes gave way to sneakers – no boot polish was required. Fountain pens vanished in the era of disposables. By the time the new Millennium arrived, the world had changedconsiderably.
Through the trilogy’s final volume by Hardt and Negri –Commonwealth – I learned modernity as individualism, capitalism, urbanisation and a belief in the possibilities of technical and political progress that have all grown over time.Antimodernism is all that opposes these trends. Post-modernism is against all organisations and traditions. The authors describe these concepts as the root of a perpetual conflict. Understanding these concepts is crucial for anyone interested in social and cultural change.
Antimodernity . . . is not an effort to preserve the premodern or unmodern from the expanding forces of modernity but rather a struggle for freedom within the power relation of modernity. . . it does not simply come after the exertion of modern power as a reaction . . . a diagonal line that escapes the confining play of opposites . . . and shifts the emphasis from resistance to alternative . . . not by opposition but by rupture and transformation. (p. 101-104)
Change is a natural phenomenon. Whatever situation or condition one is in, change is inevitable, and people have no option but to accept it. The acceptance could be a response or a reaction. Reacting is an emotional response that comes from our gut. It happens quickly and can be affected by things wehave been through or our feelings. Responding, on the other hand, is something that you do after giving it some thought.Most of the time, we all react instead of respond because responses demand effort. However, responding is always better because it helps us make better decisions and helps us benefit from our actions.
The new money that entered Indian society in the 1990s, mainly through the IT industry, led to the dismantling of joint families. This was inevitable because the extra income creatednew desires, habits and the acquisition of status symbols promoted by global machines. Young couples liberated themselves, moving out to live as nuclear families. Butnothing exists without consequences, and there are always collaterals. So the children of these families were raised in creches and grew up with babysitters more than their own families. Without continuous mediation by other family members, spouse antagonism became a new trend.
At the societal level, the new wealth created gated communities, shopping malls, expressways, multiplex theatres and various other ways where ‘wealthy’ people could ‘enjoy’ life without ‘crowds’ bothering them. But how could the poor be ‘wished away’? Maids are required in houses; drivers are required; help is needed for ironing clothes and in the form of milkmen, watchmen, delivery boys, and so on. All these people, though poor, know they are not indispensable. They are also well-informed about the Internet on their smartphones. Hardt and Negri call these internet-connected new poor the ‘multitude’.
The ‘new poor’ know their rights. They are antagonised by the income inequality in society. And they know that politiciansneed them for their votes. Thousands of YouTubers-turned-revolutionaries are igniting their minds, stoking their fears and fanning their aspirations. The challenge is how to engage the multitude in building a better society rather than keep onresisting it, keeping them at arm’s length, creating more bubbles and feeling safe living within them, which will end up in futility sooner rather than later.
According to Hardt and Negri, modernity began with the European colonisation of America, Africa and Asia. It was created by capitalism, industrialism, and military power but was dressed up as democracy with liberty, and equality. No wonder in the modern world that was made, there is no real democracy, liberty is very restrictive, and inequality is ubiquitous. There is an equilibrium that may be latent and below the critical mass, but a change is inevitable. This change will not be achieved through tokenism, such as more representation, social inclusion, or doles, but by the participation of the poor in economic activity.
The capitalist totality is not, as it seemed to many, the point of arrival or end of history where all antagonisms can be absorbed, but rather the limit on which resistances proliferatethroughout the sphere of production and all the realms of social life. . . the intellectual is charged with the task not only to denounce error and unmask illusions, and not only to incarnate the mechanisms of new practices of knowledge but also . . . to produce a new truth.. . rather than descending from above, this truth is constructed from below. (p. 118 -121)
There are no easy answers because the powers that rule the modern world seem answerable to none. They have already acquired control over the world’s affairs through technology and wealth. Even governments have become mediators between global corporations and their people. It is futile to fight modernity. Instead, one must adopt it to alter it for the better.
Hardt and Negri call for an alter-modernity. The multitude must participate in creating a new society and a more equitable economy. People must earn their daily bread truthfully and not through lies and thuggery, however sophisticated. Artificial Intelligence has already arrived, destroying the barriers to knowledge and pulling down veils hiding lies. Soon, technologies like blockchain will make fraud impossible. Calls and texts will turn into living testimonies against every wrongdoing. Being good will no longer be an option but an obligation.
As said in the Commonwealth, “We have to stop focusing on the haystack and find the needle.” The purpose of life cannot be selfish, as life is forever interdependent. I am what I am because people have always been around me — making me – my school teachers, neighbours, community, and colleagues. What do I do for the faceless others – farmers, workers, helpers, vendors – before my part ends in the drama of the world and I must bow out of the stage?
Alter-modernity hinges on finding an alternative to the futility of human life by leaving behind a little surplus good, however small it may be. Alter the world for the better by taking individual action – however small it may be or how little it appears. As American tennis champion Arthur Ashe (1943-1993) said, “Start where you are. Use what you have. Do what you can.” Don’t give up, and never get carried away.
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Very timely writeup, Sir. Tradition is balanced by progress, which means good change or new ideas. The dictionary defines progress as “movement or growth towards a better, more complete, or more modern state of affairs.” In the same way, change means changing something with something else, preferably something of the same type that is newer or better. In this way, progress, also known as positive change or innovation, is the opposite of custom and can change things. It’s more like planting, caring for, and raising a new seed that could become a vast, majestic redwood someday. Thank you for always inspiring us.
Modernity is about changing things from what they had been. The resistance to change is called anti-modernity. You are suggesting the Middle Way, which is to move forward slowly. What is art without tradition? It’s like a group of sheep without a shepherd. “It is a corpse without new ideas,” Winston Churchill said. There is a quiet tug-of-war between tradition and new ideas (progress). This fighting is based on wanting to be in charge, have control, or be assertive. It can happen in a family, a group, an organisation, or a society. Traditionalists want to keep things the same and the way they are, while progressives want to change things and make the world a better place. Throughout history, there has always been a tug-of-war between people who want to keep things the same and people who want things to change for the better.
Looking at what’s going on in society is a great idea. A diehard traditionalist wants everything to stay the same and doesn’t like it when others try to change things. These people are behind the times when accepting and using a new invention. Hard-core progressives are on the other end of the rope. They will do anything to bring about good change in a group, organisation, or society. Once more, this describes about one in six people. However, four out of six people are part of the majority who are not involved in the fight. But as time goes on, they may start rooting for one team or even start pulling the rope in one way. The fact that most people are open to change could be a good sign for the future, but only if they quickly accept new ideas. Here, you’re telling them what to do.
If you think of yourself as a progressive, you are a powerful force for change in business, society, and life. When more change happens with being managed, order and the rule of law often fall apart. Folks proud to be traditionalists help keep good old traditions, routines, and ways of doing things alive in the present. However, remember that tradition is just a false sense of stability. So, avoid getting stuck in too many traditions, routines, and customs that make you feel heavy, like carrying heavy bags. Don’t let clinging to the good old days keep you from enjoying the new and better things about modern life. Tradition shouldn’t hold us back; it should be our guide. So, don’t change those habits, customs, and rituals that most people love. Some of these customs are rites of passage, like elections and housewarmings, and celebrations of accomplishments, like birthdays, promotions, and commencement ceremonies.
Sir, Creative destruction is an essential aspect of progress. As all that is new is good, all that is old is also not good. I understand Altermodernity as letting go of the old and embracing the new, even though this new seemed scary and unfamiliar. We must open our eyes to see God’s work and His sovereignty. By keeping our eyes focused on the past, we must not be blinded to the promising new things God is doing for us.
A candid account of the evolution of society. Not too long ago, i recall living with my grandma in the same house, enjoying her cuisines (never mind they never listed in any celebrity chef’s menu), her story telling (that had such strong story lines…and could give a coupe of Hollywood productions a run for their money), her unconditional love and resolve to give me the best at no cost really, and her resolve to defend me no matter what, and funny moments like when she put for us salt in tea instead of sugar. Now she is late and so is my father who did all to ensure that relation persisted.
Fast-forward…Now I raise my children in the absence of their grandparents, and all i can pass are the good memories and invaluable lessons. In spite of all the gadgets and technology that has come in their age, there is truly something they miss…..and what next after gated communities and nuclear families? what next really?……..
Arun ji, Thank you for sharing. Nice blog on change which is inevitable and accept it. Instead reacting, responding after thought is good message. Do not give up and not carried away.
Dear Sir, Greetings! What a captivating and thought-provoking post! Your deep dive into the works of Michael Hardt and Antonio Negri and the philosophical foundations laid by Deleuze and Guattari provides a rich context for understanding the complexities of modernity and its inherent conflicts.
Your reflections on the cultural shifts of the 1960s and the transformative impact of the IT industry in India offer a personal and relatable perspective on these grand theories. The discussion on the evolution from joint families to nuclear families and the rise of gated communities in response to new wealth highlights the intricate social dynamics at play.
Your analysis of antimodernity and postmodernism was particularly enlightening. The distinction between reacting and responding to change is a valuable insight, reminding us of the importance of thoughtful engagement with the world around us. The concept of alter-modernity as proposed by Hardt and Negri is inspiring. It challenges us to rethink our roles in society and consider how we can contribute to creating a more equitable and just world. Your call to action, emphasizing the importance of individual contributions, however small, is both empowering and practical.
Thank you for sharing such an insightful and comprehensive exploration of these important ideas. Your writing not only educates but also encourages introspection and action. Your dedication is truly commendable. Warm Regards,
Our use of fossil fuels and excessive consumption are destroying our world in a way that can’t be fixed. The total costs of this will only become apparent for a few years. We have given up many customs, places, communities, and ways of life to have more choices and grow, and most of them will never come back. We must not make ourselves rootless, forgetful, and focused on the present, so we don’t see the worth in the past or the future. I like the expression on the modern farmer’s face and his shoes!
Dear Sir, Many of the worst things about human life have been made a lot better by science. It has drastically lowered levels of extreme poverty, sickness, hunger, and the deaths of babies and mothers. Its innovations have also significantly improved our material well-being, health, food supply, and many other aspects of our material standard of living. Even though many of us have problems with the modern world, not many would trade our lives for people’s lives from other times. Thank you for the post, Sir.
Thank you for sharing your intellectual journey Prof Tiwari Ji! It’s inspiring how you connected it to your experiences of growing up in the 60s and witnessing societal change in India. The concept of the “multitude” connected to the internet-savvy poor is exciting. Perhaps we could explore ways this “multitude” can leverage online platforms for positive social change while acknowledging the challenges mentioned. Global power structures seem entrenched, and economic inequality remains a major hurdle. Your emphasis on individual action, however small, offers a glimmer of hope.
Arun Ji,
Another masterpiece from your pen!!!
It is the reflection of all hexagenarians.
As usual, this amazing article points to a much deeper truth.
Thank you for sharing. Truly, it is thought-provoking.
I like the way you have narrated Alter Modernism
The finishing line defines our success! – if only each one of us were determined to know why this life!
Living to leave a legacy is the need of the hour – Small acts of kindness make a huge difference!
You said it right Sir. Change is inevitable- like a tree changing its shape always. Why to even think about it.
I could not have agreed more with your assertion in the quote from Arthur Ashe (1943-1993) Prof Tiwari, “Start where you are. Use what you have. Do what you can.” Don’t give up, and never get carried away.
Absolutely brilliant piece taking me down memory lane. I could relate to each word, line and paragraph as if reliving mu child hood. AI, robots, home delivery of food, cleaners on the call will be the next wave where more things will become redundant over time. One more thnk is that we are losing relations as the new kids on the block don’t want to have children after marriage. Thanks for this excellent blog.
Thank you for the excellent piece on alter-modernity. Things and people evolve, just like cultures. We need to filter out the good portions that make our cultures and civilizations better. I hope that shared humanity will shape the individualistic tendencies that modernity has brought into our global environment. Altruism and the protection of our planet ought to be part of our shared heritage.