The question comes up repeatedly, the demand, to provide a clear example of infrapolitics in the sense we are developing through collective discussion that would make it an alternative to the on the other hand very interesting James C. Scott’s take on it. It has seemed important not to rush into examples all too quickly, because examples have, sometimes, too much force, and might get in the way of an adequate approach: in other words, examples might orient the discussion towards an all-too-reductive understanding. But it might be time to offer one, for discussion. Take Jean Franco’s recent book, Cruel Modernity (Duke UP, 2013). Franco reviews atrocious stories of violence in recent Latin American history, and she does it to such an extent that, towards the end of the book, one hesitates to continue to conceptualize them in terms of stories, as cumulatively they become something else. Take the last chapter, for instance, on narco violence, the cult of Santa Muerte, religion gone over to the dark side, or the reference to Bolaño’s (and Baudelaire’s) “an oasis of horror in a desert of boredom.” Could we not make the claim that the uncanny surplus of violence in all the histories reviewed by Franco constitutes, precisely, infrapolitical violence? We know that violence is constitutive of politics. But how do you still retain a political dimension in the very excess of violence? There is no political valence to that excess, in fact, it makes a mockery of politics, whatever the latter is. So this is the example: the excessive, post-katechontic violence deployed endemically in Latin American contemporary life, from Guatemala to the US-Mexico border, from the favelas of Rio de Janeiro to the Atacama desert, and from the Colombian jungles to the Devil’s Mouth is infrapolitical violence. Which does not mean that infrapolitics refers only to violence.