Introduction
I
The non-analysis of fascism . . . enables [it] to be used as a floating signifier, whose
function is essentially that of denunciation. The procedures of every form of
power are suspected of being fascist, just as the masses are in their desires.
—Michel Foucault, ‘‘Power and Strategies’’ (1980)∞
‘‘Democracy’’ is defined not by the positive content of this notion (its signified)
but only by its positional-relationship identity—by its opposition, its di√erential
relation to ‘‘non-democratic’’—whereas the concrete content can vary to the
extreme.—Slavoj
ˇ
Ziˇ zek, The Sublime Object of Ideology (1989)≤
Legacy
Outside the 1996 Democratic National Convention, a lone white man
in a suit and tie staged a one-man antiabortion protest (fig. 1). Holding
an American flag, he clutched a white baby doll to his chest and waved a
black one over his head. As a father figure in a domestic tableau, the man
likely wanted to be seen as protecting babies from their bad mothers,
who, with the approval of the government, would kill them. The pro-
tester stood behind a placard that makes this extended wish clear, as the
right side touts the antiabortion movement’s favorite slogan, ‘‘Abortion:
America’s Holocaust.’’ On the left side is the primary Nazi-like agent of
this ‘‘holocaust,’’ the ‘‘feminazi,’’ the word painted vertically along the
tie she wears as part of a brown-shirt uniform along with a button from
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