Contestation of regimes of time that rule over us requires us to be transgressive. It requires us to embrace border crossing interrogating the dogmatic boundaries imposed on us by our society. Our economic, political as well as religious domains have together constructed a matrix into which modern regimes of time have their life and being. In fact, these regimes of time have led us to live absurd life. We have become Sisyphus’ of our time. But we do desire a change. Perhaps, we need a cultural revolution. Unfortunately, we are rendered passive and are massified by our media driven capitalist society and hence we are simply waiting for the next best thing to come. When the market launches what is presented as the best thing, we embrace it with both hands until the same market launches another version of the same reducing what we had as the second best thing. This maybe true of politics too. We seem to be living on bread of sensational politics of intimation.
The contestation of the regimes of time that rule us require us to be rebel. It requires us to become a disassemblage. We have the challenge to refuse to plug into the assemblage of capitalist driven market, politics and society. We have the challenge to become and anti-Oedipus. Anti-Oedipus, rejects the law of the father to which everyone of us is submitting without interrogation. It contests the market driven social, political and religious life. It is this withdrawal that seems to be an emancipative response. Such a withdrawal can take up an in-between, intersectional way of being that challenges the modes of being influenced by the binary logic of the regimes of modernity and coloniality.
The contestation of the modern regimes of the time requires us to embrace spontaneity and playfulness of Dionysus. It requires us to be disruptive and reject the regime of Apollo in our life. We do not have to wait for a revolution to wipe of the regime of Apollo that is controlling the dogmatism of our society. Spontaneity and playfulness are resistance to the modern regimes of time. We can disrupt the flow of modern regimes of time by this withdrawal. It is the best way of liquidation of the regimes of time that rule over us. We can choose our own way of spending time. Such of mode of choosing our mode of living time deconstructs and dismantles the power of the regimes of time over us. We can be Sanyasis who refuse to be the mimetic systems of our society.
The mimetics, hermeneutics of our society can be challenged by the heretical heuretics. We can become heretics that challenge the orthodoxy of the market that rules the modern regimes of time. It will enable us to become nonconformist. It is our non-conformism that will decompose the situations imposed by the regimes of time that are controlling our society. Self-driven adventures away from those designed by the market may be our emancipative responses of our days. The regimes of time that are forced on us close our possibilities of being in the world. When we rebel against these closed possibilities, we open unclosed possibilities of being, in the world. It will opens us possibilities to become minor or minority. This means we have the power not to allow the regimes of modernity to touch us. We can be Schizos who life at one’s own terms.
Our opposition to modern regimes of time is provisional and not absolute. It is indeed a powerful way of resisting the disciplining power of modern regimes of time. It deflates the universalist homogenizing modes enforced by those regimes of time. We then create our specific situations and enjoy them to the fullest. Situations that we create will mark a distance from those that are designed by the market driven society and produce new alternate ways of being in the world. This alternate praxis will definitely be emancipative performatives. These performatives can become our individual as well as collective response to regimes of life flowing the regimes of time ruling us.
