11-07-2020, 03:49 AM
The emergence of such groups reveals golf hats for men far more, however, than merely a widespread disdain for the mainstream. It expresses also the redrawing of Europe's political map, and the creation of a new faultline on that map. The postwar political system, built around the divide between social democratic and conservative parties, is being dismantled. Not only has this created new space for the populists, but it is also transforming the very character of political space.
The new political faultline in Europe is not between left and right, between social democracy and conservatism, but between those who feel at home in or at least are willing to accommodate goorin bros hats themselves to the post-ideological, post-political world, and those who feel left out, dispossessed and voiceless. These kinds of divisions have always existed, of course. In the past, however, that sense of dispossession and hat bands voicelessness could be expressed politically, particularly through the organizations of the left and of the labour movement. No longer. It is the erosion of such mechanisms that is leading to the remaking of Europe's political landscape.
The result has been the creation of what many commentators in Britain are calling the left behind' working class. In France, there has been much talk of peripheral France', a phrase coined by the hat patches social geographer Christophe Guilluy to describe people pushed out by the deindustrialization and gentrification of the urban centers', who live away from the economic and decision-making centers in a state of social and cultural non-integration' and have come to feel excluded'.
As the political sphere has narrowed, and as mechanisms for political change eroded, so the two questions have come more and more to be regarded as synonymous. The answer to the question In what kind of society do I want to live?' has become shaped less by the kinds of values or institutions we want to struggle to establish, than by the kind of people that we imagine we knitted hat patterns are; and the answer to Who are we?' defined less by the kind of society we want to create than by the history and heritage to which supposedly we belong.
Or, to put it another way, as broader political, cultural and national identities have eroded, and as traditional social networks, institutions of authority and moral codes have weakened, so people's sense of belonging has become more narrow and parochial, moulded less by the possibilities of a transformative future than by an often mythical past. The politics of ideology has,![[图: knitted%20hat%20patterns-490wvd.jpg]](https://www.hannibaltvshow.com/images/u/knitted%20hat%20patterns-490wvd.jpg)
in other words, given way to the politics of identity.
The new political faultline in Europe is not between left and right, between social democracy and conservatism, but between those who feel at home in or at least are willing to accommodate goorin bros hats themselves to the post-ideological, post-political world, and those who feel left out, dispossessed and voiceless. These kinds of divisions have always existed, of course. In the past, however, that sense of dispossession and hat bands voicelessness could be expressed politically, particularly through the organizations of the left and of the labour movement. No longer. It is the erosion of such mechanisms that is leading to the remaking of Europe's political landscape.
The result has been the creation of what many commentators in Britain are calling the left behind' working class. In France, there has been much talk of peripheral France', a phrase coined by the hat patches social geographer Christophe Guilluy to describe people pushed out by the deindustrialization and gentrification of the urban centers', who live away from the economic and decision-making centers in a state of social and cultural non-integration' and have come to feel excluded'.
As the political sphere has narrowed, and as mechanisms for political change eroded, so the two questions have come more and more to be regarded as synonymous. The answer to the question In what kind of society do I want to live?' has become shaped less by the kinds of values or institutions we want to struggle to establish, than by the kind of people that we imagine we knitted hat patterns are; and the answer to Who are we?' defined less by the kind of society we want to create than by the history and heritage to which supposedly we belong.
Or, to put it another way, as broader political, cultural and national identities have eroded, and as traditional social networks, institutions of authority and moral codes have weakened, so people's sense of belonging has become more narrow and parochial, moulded less by the possibilities of a transformative future than by an often mythical past. The politics of ideology has,
in other words, given way to the politics of identity.