Although the bodies on the street are vocalizing their opposition to the legitimacy of the state, they are also, by virtue of occupying that space, repeating that occupation of space, and persisting in that occupation of space, posing the challenge in corporeal terms, which means that when the body “speaks” politically, it is not only in vocal or written language. The persistence of the body calls that legitimacy into question, and does so precisely through a performativity of the body that crosses language without ever quite reducing to language. In other words, it is not that bodily action and gesture have to be translated into language, but that both action and gesture signify and speak, as action and claim, and that the one is not finally extricable from the other. Where the legitimacy of the state is brought into question precisely by that way of appearing in public, the body itself exercises a right that is no right; in other words, it exercises a right that is being actively contested and destroyed by military force, and which, in its resistance to force, articulates its persistence, and its right to persistence. This right is codified nowhere. It is not granted from elsewhere or by existing law, even if it sometimes finds support precisely there. It is, in fact, the right to have rights, not as natural law or metaphysical stipulation, but as the persistence of the body against those forces that seek to monopolize legitimacy. A persistence that requires the mobilization of space, and that cannot happen without a set of material supports mobilized and mobilizing.