[Yet] precisely because each body finds itself potentially threatened by others who are, by definition, precarious as well, forms of domination follow. This standard Hegelian point takes on specific meanings under contemporary conditions of war: the shared condition of precariousness leads not to reciprocal recognition, but to a specific exploitation of targeted populations, of lives that are not quite lives, cast as “destructible” and “ungrievable.”
Such populations are “lose-able,” or can be forfeited, precisely because they are framed as being already lost or forfeited; they are cast as threats to human life as we know it rather than as living populations in need of protection from illegitimate state violence, famine, or pandemics. Consequently, when such lives are lost they are not grievable, since, in the twisted logic that rationalizes their death, the loss of such populations is deemed necessary to protect the lives of “the living.”
So, one way of posing the question of who “we” are in these times of war is by asking whose lives are considered valuable, whose lives are mourned, and whose lives are considered ungrievable. We might think of war as dividing populations into those who are grievable and those who are not. An ungrievable life is one that cannot be mourned because it has never lived, that is, it has never counted as a life at all.Judith Butler (2009) Frames of War: When Is Life Grievable?. Verso.