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Fanon and Mariátegui contra Grosfoguel and Coulthard

Although Ramón Grosfoguel et al. certainly take pride in the fact they draw from native resources, and hence do not rely on master thinkers from the Occident, it is unlikely that anyone not steeped in that tradition could even begin to understand their “decolonial” theory. On this point, Walter D. Mignolo brings up the necessity of acts he refers to as “epistemic disobedience”: “Decolonial thinking presupposes de-linking (epistemically and politically) from the web of imperial knowledge.” The concept of de-linking is adapted from Samir Amin’s 1988 book on Eurocentrism. Loren Goldner explains that “de-linking is a fancy name for an idea first developed by Iosif Stalin called ‘socialism in one country’.” Grosfoguel indicates in an article about “The Epistemic Decolonial Turn” that his main points are

  1. that a decolonial epistemic perspective requires a much broader canon of thought than simply the Western canon (including the Left Western canon);
  2. that a truly universal decolonial perspective thus cannot be based on an abstract universal (one particular that raises itself as universal global design), but would have to be the result of the critical dialogue between diverse critical epistemic/ethical/political projects towards a pluriversal as oppose to a universal world;
  3. that decolonization of knowledge would require to take seriously the epistemic perspective/cosmologies/insights of critical thinkers from the Global South thinking from and with subalternized racial/ethnic/sexual spaces and bodies.

Postmodernism and postructuralism as epistemological projects are caught in the Western canon, reproducing within its domains of thought and practice a coloniality of power/knowledge.

He even goes so far as to call for a “decolonization of postcolonial studies,” which is still far too reliant on the authority of Western thinkers. In an article of the same title, Grosfoguel recalls that “as a Latino in the United States, I was dissatisfied with the epistemic consequences of the knowledge produced by [the Latin American Subaltern Studies Group]. They underestimated in their own work ethnic or racial perspectives coming from the region, while at the same time privileging predominantly to Western thinkers, which is related to my second point: they gave epistemic privilege to what they called the ‘four horses of the apocalypse,’ that is, Foucault, Derrida, Gramsci, and Guha… Among the four main thinkers they privilege, three are ‘Eurocentric’ thinkers… Two (i.e., Derrida and Foucault) form part of the poststructuralist/postmodern Western canon. Only one (i.e., Rinajit Guha) is a thinker thinking from the South. By privileging Western thinkers as their central theoretical apparatus, they betrayed their goal to produce subaltern studies.” Mignolo writes in a similar vein that

Coloniality and decoloniality introduces a fracture with both the Eurocentered project of postmodernity and a project of postcoloniality heavily dependent on poststructuralism (i.e., insofar as Michel Foucault, Jacques Lacan, and Jacques Derrida have been acknowledged as the grounding of the postcolonial canon): Edward Said, Gayatri Spivak, and Homi Bhabha… Decoloniality sets out from other sources. From the decolonial shift already implicit in Nueva corónica and buen gobierno by Waman Puma de Ayala; in the decolonial critique and the activism of Mahatma Gandhi; in the fracture of Marxism in its encounter with colonial legacies in the Andes, articulated by José Carlos Mariátegui; and in the radical political and epistemological shifts enacted by Amilcar Cabral, Aimé Césaire, Frantz Fanon, Rigoberta Menchú, Gloria Anzaldúa, among others. The decolonial shift, in other words, is a project of de-linking whereas postcolonial theory is a project of scholarly transformation within the academy.

Yet the palpable irony here is — even if Grosfoguel gets rid of the names Derrida, Gramsci, and Foucault while retaining only Guha, or if Mignolo jettisons Foucault, Lacan, and Derrida but holds on to Bhabha — they will still be working within this philosophical idiom, which they just disavowed. Nevertheless, this has nothing to do with the intrinsic “greatness” of European civilization or its unique “genius.” Rather, it has to do with an historic form of universality which happened to develop in Europe and expanded outward from there. Decolonial theorists tend to be dissatisfied with this version of events, though. Marx himself is not spared from the rebuke of “Eurocentrism,” as Mignolo observes: “Class consciousness means a ‘critical consciousness,’ which like the one generated by colonial difference and the colonial wound (e.g., critical border thinking), generates, in the first case, projects of emancipation and, in the second, projects of liberation. However, in Marx and in the Marxist tradition, the idea of ‘class consciousness’ hides the fact that the paradigmatic model of the proletarian is white, male, European…” (“On Subalterns and Other Agencies”).

Grosfoguel takes this a step further. Unlike many of his decolonial peers, he never had much affection for Marx. Quijano, by contrast, considers himself a Marxist to this day, and Dussel’s readings of Marx are both subtle and wide-ranging. None of this is present in Grosfoguel. “In social science we have concrete manifestations of epistemic Islamophobia in the work of Western-centric patriarchal theorists such as Karl Marx and Max Weber,” he maintains. “Marx believed that secularism was fundamental for revolution to have a chance in Muslim lands. This secularist view of Marx was a typical colonial strategy promoted by Western empires in order to destroy the ways of thinking and living of the colonial subjects and, thus, impede any trace of resistance.” Elsewhere Grosfoguel continues: “Just like the Western thinkers preceding him, Marx participates in an epistemic racism in which there is only one epistemology with access to universality: the Western tradition… Despite being from the left, Marxist thought ended up trapped in the same problems of Eurocentrism and colonialism that had imprisoned Eurocentered thinkers of the right.” Continue reading


Meaningless gibberish and decoloniality

“Radical universal decolonial

anticapitalist diversality,”
and other adventures in
academic mumbo-jumbo

Been reading various exponents of so-called “decolonial” theory of late — Enrique Dussel, Walter Mignolo, Anibal Quijano, and Ramón Grosfoguel, etc. So-called because its parameters are somewhat unclear. As far as I can tell, it didn’t really crystallize as a distinct discourse until the 1970s or 1980s. Even then, it wasn’t named as such. Only in the late 1990s and early 2000s did this designation emerge, promoted principally by scholars of Latin America. It was then retroactively applied to figures like Aimé Césaire and Frantz Fanon, who are today treated almost as decolonial theorists avant la lettre. Personally, this seems a rather sneaky operation. Césaire and Fanon weren’t academics, to begin with, and understood their own work as part of a project to literally decolonize the remaining colonies of European empires. That is to say, in other words, the removal of all colonial administration and oversight, withdrawal of colonial armies, usually within some sort of national liberation and self-determination framework.

Here a few distinctions might help to clear up the confusion. First of all, the distinction between “decoloniality” and “decolonization.” Decoloniality doesn’t refer to colonialism per se, but to a peculiar postcolonial condition dubbed “coloniality.” Quijano has theorized this in terms of “the coloniality of power”: “Coloniality of power is thus based upon ‘racial’ social classification of the world population under Eurocentered world power. Eurocentric coloniality of power has proved longer lasting than Eurocentric colonialism. Without it, the history of capitalism in Latin America and other related places in the world can hardly be explained…” Nelson Maldonado-Torres also riffs on this theme, only he ontologizes it, invoking Heidegger even as he criticizes the Nazi philosopher’s “forgetfulness” of “the coloniality of being”:

Coloniality is different from colonialism. While colonialism denotes a political and economic relation in which the sovereignty of a people rests on the power of another nation, making such nation an empire, coloniality instead refers to longstanding patterns of power which emerged as a result of colonialism, but that define culture, labor, intersubjective relations, and knowledge production well beyond the strict limits of colonial administrations. Thus does coloniality survive colonialism. It is maintained alive in books, in criteria for academic performance, in cultural patterns, common sense, the self-image of peoples, aspirations of self, and so many other aspects of our modern experience. As modern subjects we breath coloniality all the time and everyday.

Coloniality is not simply the aftermath or the residual form of any given form of colonial relation. Coloniality emerges in a particular sociohistorical setting, that of the discovery and conquest of the Americas. For it was in the context of this massive colonial enterprise — the most widespread and ambitious yet in the history of humankind — that capitalism, i.e., an already existing form of economic relation, became tied to forms of domination and subordination that would be central to maintaining colonial control first in the Americas, and then elsewhere. Coloniality refers, first and foremost, to the two axes of power that became operative and defined the spatiotemporal matrix of what was called at the time America.

This rhetorical sleight of hand solves a number of tricky problems for decolonial theorists. Latin America was already decolonized, by the end of the nineteenth century at the latest. Spain underwent a series of revolutions during that time that made it far too unstable to maintain substantial overseas holdings. Mexico enjoyed several decades of autonomy, losing a bit of territory to the United States before being invaded by Louis Napeolon’s France. But that lasted only six years, between 1861 and 1867. A few Antillean islands changed hands with the Spanish-American War, and Europe along with the US have consistently meddled in the domestic affairs of Central and South American countries since then (e.g., Pinochet’s 1973 coup in Chile, the Falklands War in 1982), but that’s more or less been the situation. Continue reading


Communization with a human face


Charnel-House introduction

The title of this post requires some explanation. In a recent post, I discussed an essay by Jacques Wajnsztejn of the journal Temps Critiques in which he took aim at interpretations of the November attacks in Paris by public intellectuals such as Olivier Roy and Alain Badiou. Wajnsztejn also occasionally writes for Yves Coleman’s publication Ni patrie ni frontières, hosted on the Mondialisme website.

As the editors of Internationalist Perspective explain below, in their introduction to their exchange with Wajnsztejn back in 2006, he belongs to communization current in France. Communization is not a term Wajnsztejn prefers, and he has in the decade since had his share of run-ins with the self-declared communisateurs, but for him it means basically the same thing it does for Roland Simon and the French group Theorie Communiste: an emphasis on the immediate transformation of conditions without any period of transition. Like Theorie Communiste, Temps Critiques believes that the revolutionary potential of the industrial working class has been exhausted.

One major contrast between Wajnsztejn and Simon, to take the two most prominent figures, is that the former works within a more humanist framework than the latter. Simon is decidedly an anti-humanist. You’ll see this in the article, with its emphasis on the “anthropological” dimension of capital’s periodization as opposed to its “structural” dimension, taken over from Camatte. Hence the “human face” referred to in the title: “Capitalized society tends to sup­press all the human fig­ures that were nec­es­sary for capitalism’s pro­gress towards matu­rity.” Wajnsztejn and Temps Critiques also disagree with Theorie Communiste et al. about the continued validity of the law of value; whereas the latter believe programmatism’s decline to be linked to a temporal mediation immanent to the valorization process itself, the former believe the old formula of value-accumulation to have been transcended altogether.

Patlotch and assorted others fault Wajnsztejn — along with the nihilist communists (the Duponts), communizers (Simon, Mattis, Lyon), and left communists in general (Dauvé, etc.) — for not being more adamantly anti-Zionist. But this says more about the particular obsession of Western leftists with the case of Israeli nationalism than the universal anti-nationalism maintained by left communists on principle.

I disagree with the communizers, humanist and anti-humanist alike, about the permanence of proletarian decline and its potential reconstitution as a revolutionary subject. Nevertheless, this is an interesting article. Enjoy.

Internationalist Perspective introduction

Temps Critiques
is a review that is part of the movement of the communisateurs. What they mean by communization is that the revolution can only succeed and be emancipating if it undertakes from the very beginning a communist transformation on all levels, from the production of food and the way we consume it, to transportation, housing, learning, traveling, reading, doing nothing, loving, not loving, debating and deciding our future, etc, without any period of transition. The comrades who publish this review say that it is not an in crowd publication devoted to pure theory, but rather a place for critical activity in France and elsewhere; an effort to conceive political action, taking into account the transformations of capitalism and its new contradictions.

They take note of the changes that have occurred in the way capitalist society functions, and think that capitalism has realized the unification of its forms of domination (the institutionalization of the world market, the dissolution of classes as subjects, the generalization of the political forms of authoritarian and managerial democracy).

They also recognize that the system encounters increasing difficulties to reproduce itself on the basis of what constitutes its fundamental value: (abstract) labor. While production continues, and valorization proceeds somehow (though more and more surplus value goes to the financial sector instead of to production), capitalism’s logic of power and domination, which is not just an economic logic, also leads to a crisis of the social relation.

From this, they draw a startling conclusion: the decline of the historical role of the working class. For them, the revolutionary proletariat is a thing of the past.

What they see is a resurgence of a critical movement outside the proletariat. This movement is not just intellectual, it expresses concretely the refusal of the tyranny of capital and of the myths of the society based on labor, the refusal to let individuals be reduced to a mere economic or social value.

For Temps Critiques, this movement expresses the “becoming-otherwise” of the relations between the individual and the human community.


After the revolution of capital

Jacques Wajnsztejn
Temps Critiques
April 25, 2015

The slightly provoca­tive title, indi­cates the his­tor­ical moment from which we begin: the defeat of the last global rev­o­lu­tionary assault of the 1960-1970s. This assault marked the extreme limit of a clas­sist and pro­le­tarian pol­i­tics, espe­cially in the example of the Italian “Hot Autumn” (1969).1 Nonetheless, this last assault already com­prised an under­standing of the need for a rev­o­lu­tion on a human basis,2 for a cri­tique of work and for the supersession of classes, as was notice­able in May 68 France and 1977 Italy.3

The defeat did not result in a counter-rev­o­lu­tion as there had been no gen­uine rev­o­lu­tion. Rather, a double move­ment ensued: the restruc­turing of cor­po­ra­tions and the “lib­er­a­tion” of social and inter-indi­vidual prac­tices as if, all of a sudden, all bar­riers to the devel­op­ment of the society of cap­ital were swept away. The strait­jacket of the old bour­geois society was thrown off, even though society had already lost its bour­geois char­acter after the two World Wars, Fordism, and the real dom­i­na­tion of cap­ital, con­ser­va­tive ideas remained obsta­cles for the rev­o­lu­tion. Continue reading

Летающая кабина

Georgii Krutikov, The flying city / Георгий Крутиков, «Летающий город» (1928)

Летающая кабина Жилой комплекс "Трудовая коммуна".

The very first detailed study of Krutikov’s sensational Flying City has been translated and published.

25€ VAT included (24,04€ + 4% VAT)

21 x 16 cm
100 halftones images
160 pp
ISBN: 978-84-939231-8-1

Georgii Krutikov epitomized the utopian ideal of the Russian Avant-garde. In 1928, while still a student at the Moscow VKhUTEMAS, the budding architect presented his visionary solution to the seemingly impending problem of unsustainable population growth; a flying city.

Encapsulating the spirit of the times, Krutikov’s soaring city caused a sensation, daring to reimagine and remake the world as an exercise in possibility; rationalized through data, realized in sketches and plans.

Architectural historians and devotees of Russian modernism have cited the influence of Krutikov’s “Flying City.” Yet, for decades, little was written about this remarkable project, its precocious author or his subsequent career.

Calling down Krutikov’s city from the clouds, eminent scholar Selim O. Khan-Magomedov separates myth from fact to uncover a wealth of previously unseen visual and documentary material, affording insight into this truly revolutionary work, its fascinating creator and a varied later career that spanned influential membership of Nikolai Ladovskii’s rationalist Association of Urban Architects (ARU), his contributions to urban planning, his post-constructivist designs for the Moscow Metro and his passion for preserving Russia’s architectural heritage.

Жилой комплекс "Трудовая коммуна" Жилой комплекс. Жилище гостиничного типа


(1928-2011) has been widely recognized for his outstanding contribution to the study of the Russian avant-garde movement during the 1920s and 1930s. He has written countless monographs, articles and books, including the legendary Pioneers of Soviet Architecture, Pioneers of Soviet Design and One Hundred Masterpieces of the Soviet Architectural Avant-Garde. He has written on the most important architects of the Russian avant-garde, including Konstantin Melnikov, Alexander Vesnin, Nikolai Ladovsky, Alexander Rodchenko, Moise Ginsburg, Ivan Leonidov, and Ilya Golosov. Khan-Magomedov contributed greatly to the scholarly research about Russian avant-gardists, and studying the personal archives of over 150 Russian architects, artists, designers and sculptors, which revealed a number of previously unknown facts about their lives.

Khan-Magomedov held a doctorate in art history and was an honorary member of the Russian Academy of Art.  In 1992, he was awarded the Russian Federation’s “Distinguished Architect” title, and in 2003, he was awarded the State Prize of Russia for his contributions to the field of architecture.


Professor Christina Lodder is an established scholar of Russian art. She is currently an honorary fellow at the Universities of Edinburgh and Kent, Vice-President of the Malevich Society, and co-editor of Brill’s Russian History and Culture series. Among her publications are numerous articles and several books. She has also been involved with various exhibitions such as Modernism (Victoria and Albert Museum, London, 2006) and From Russia (Royal Academy, London 2008).

Continue reading

Lajos Vajda. Golgota, Photomontage on Cinnabar, Panther and Lillies, Tolstoj and Ghandi, Chinese Execution, Chinese Execution, Young Laborer 1

Decolonial communization?

Race, religion, and class:
Problems and pitfalls of
a theoretical synthesis

Overview of the problem

For whatever reason, at least from the outside, there seems some sort of slow convergence unfolding between communization theory and decolonial critique. Whether this attests to any inner necessity in the logic of either field, or from accidental affinities common to enthusiasts of both, is difficult to tell. My bet is that it’s the latter. Geographical proximity often compresses unlike milieux, with only vaguely related groups suddenly shoved into a single space, made to live side by side. People are able to pass through any number of circles, carrying with them a cumulus of curiosities and concerns. Sometimes this leads to interesting intellectual cross-pollination or collaboration. Berlin in the decades following Hegel’s death. Vienna around the fin de siècle. Oakland has given us Endnotes, which by itself is enough to forgive it many minor sins. Usually these scenes just result in ill-conceived eclecticism, though, fruitless exchanges and shambling conceptual absurdities. Academic conferences offer a suitably fetid ecosystem in which such bogstandard theories can thrive. Russell Jacoby observed this phenomenon some forty years ago in Dialectic of Defeat:

Literature about Marxism threatens to drown both the theory and its students. To the cynical it confirms the obsolescence of Marxism: It has fled the streets and factories for the halls and offices of the university. The struggle to publish replaces the class struggle. Academics jet to conferences to hawk competing brands of Marxism; a consumer’s guide is practically required to stay abreast of all the offerings and recalls: structural Marxism, semiotic Marxism, feminist Marxism, hermeneutic Marxism, phenomenological Marxism, critical Marxism, and so on.

Not a lot has been done as yet to bring these two discourses into conversation in the Anglophone world. George Ciccariello-Maher is, in all probability, the person who would be best situated to broker a meeting. He’s already intervened in a roundtable on “Dual Power and the Dialectic of Communization,” as well as presented a paper on “Communization, Venezuela Style,” though it’s not clear he has all that much in common with the communisateurs beyond shared verbiage and a few mutual friends on Facebook. Ciccariello-Maher broadly understands his own critical outlook as “decolonial.” LIES: A Journal of Materialist Feminism dabbles in communization, and it has mentioned “contemporary decolonial subjecthood” in the past. But there’s been no sustained effort to synthesize communization theories and decolonial critiques, which might ultimately be for the best. Of the two, I find communization to be a far more promising theoretical field. Even if I disagree with its prognostications about the sun having set on programmatism, it poses serious questions to the present and seeks to take stock of emerging struggles and shifting realities. Decolonial criticism is, by contrast, in my opinion a complete waste of time. Reading Ramón Grosfoguel has actually made me dumber. (I know that’s hard to believe). Walter Mignolo, Enrique Dussel, etc. don’t say anything all that earth-shattering or insightful. Achille Mbembe is occasionally great, but I do not think he is even remotely similar to the other figures just named.

Since there haven’t really been any works in English to combine or negotiate these perspectives, this post deals with a French author who has devoted quite a bit of time to precisely this: Patlotch. My reading comprehension of French isn’t great, but he is a lively and entertaining writer with extensive knowledge of communization as well as decoloniality. Also, he has the virtue of having “conducted his philosophical education in public,” as Hegel wrote of Schelling, so we can actually see his thought process as he tries to work out some of these issues. His comments about Jews are pretty fucked up, to say nothing of his race-baiting of Yves Coleman. To be sure, other syntheses of communization theory with decolonial critique may be possible — his work doesn’t exhaust all possibility — but this at provides a place to start.

Introducing Patlotch

is an enigmatic character. Claude Guillon explains that his handle is an (unimpressive) anagram derived from the Situationist journal Potlatch, with just two letters switched. An erstwhile fellow traveler [compagnon de route], from roughly 2005 to 2010, of the communization current in France, Patlotch had initially approached Guillon after reading a short piece from in 2013 critiquing Léon de Mattis and the international communist review Sic. Communization was an “unthinkable project” [l’impensable projet], as Guillon put it at the time, an appraisal that resonated with the young Patlotch. Eventually, the impetuous lad turned on kindly old Guillon, cursing him as a “cadaver” with a wink at André Breton before slinging his body into a ditch alongside Yves Coleman and his ilk. The offense? Well, to have written “And ‘God’ Created Islamophobia,” of course. Frankly, I don’t hold this apprehension against him, when it comes to this term’s possible censorious use. Guillon knows what it’s like to be censored firsthand. Suicide: A How-to Guide [Suicide, mode d’emploi], a survey of the various methods and techniques people have used to kill themselves, was written with Yves le Bonniec in 1982 and released that same year. Just five years later, however, it was banned by the French government and promptly withdrawn from circulation. But Patlotch, enfant terrible of the online ultraleft circuit, grants no such leniency to poor Guillon.

Young Patlotch has many scores to settle and axes to grind, as will be shown in the course of this post. Anselm Jappe, Clément Homs, Bernard Lyon, and Jacques Wajnsztejn are all summoned to stand trial next to Coleman and Guillon, charged as crypto-Zionists, race traitors, and Eurocentric chauvinists… or worse. Continue reading

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Anatomy of a controversy

Race, religion, and ideology
in contemporary debates on
the French communist Left

How to moralize with a sledgehammer

On the night of April 21, 2016, the windows of an anarchist library and bookshop in Paris were smashed with a sledgehammer. Above the broken glass, next to hollowed-out frames, one word had been spraypainted: RACIST. This was the third such attack to take place at the location in under a year. La Discordia opened its doors back in May 2015 to provide a space for discussion, theory, and debate. “Discord is profound disagreement,” reads La Discordia’s founding charter, “violent dissent which sets people against each other.” So it would seem to be living up to its stated mission, if repeated acts of vandalism are any indication. What’s odd about these incidents, though, is that La Discordia wasn’t targeted by right-wing thugs or fascists — the usual suspects whenever anarchists receive threats of this sort — but rather by other anarchists. It wasn’t the work of national-anarchists, either, but those professing a decolonial brand of anarchism. Yves Coleman, who serves as correspondent for the left communist periodical Insurgent Notes in France, characterized the hoodlums as “left identitarians [identitaires de gauche], social chauvinists, and assorted Third Worldists.” Magazin Redaktion, the German-language Turkish collective, wrote that “La Discordia and the friendly associated website non fides have lately been exposed to a certain hostility and multiple threats; among other things, the store was recently defaced… by fractions of the ‘antiauthoritarian’ scene [die Teilen der ‚antiautoritären’ Szene] with slogans calling it ‘fascist’ and ‘racist’.”

How does anybody know who carried out this act of petty property destruction? Clearly, the volunteers who run La Discordia suspect it was a crude attempt at intimidation. Nevertheless, protests and street demonstrations have occurred on an almost nightly basis in Paris, and throughout the country, since roughly the beginning of April. Up All Night [Nuit debout] debuted on March 31, to drum up public opposition to the hated loi du travail, so it’s not beyond the realm of possibility that the library might have suffered incidental damage in the confusion. “Why is this happening right now, while we are all concentrated on what is going on in the streets?” asked the Discordians in their official statement on the matter. “Evidently because, for those who hold race and religion sacrosanct, it’s more important to defend these things than to combat capital and state. Again, no other sign of attack was to be seen in the neighborhood that night, neither banks nor churches nor the premises of political parties. Just an anarchist library.” Back in February, right after the initial attack, Dialectical Delinquents published a letter of solidarity with La Discordia:

Several months in the planning, a debate on “Islamophobia: A Conceptual and Political Racket” was finally held January 26. La Discordia wanted to confront a topic at the heart of the current struggles, conflating condemnation of racism with a defense of religion. Our joint conversations were interesting. More than sixty comrades came to the event — we promise to rent a larger venue next time, and with more chairs! — demonstrating that many feel the need for a revolutionary critique of religion. Every religion, including Islam, which others would like to palm off as the “religion of the oppressed”…

Upon arriving Tuesday afternoon, we saw that the storefront had been tagged during the night. Poorly-written, ill-thought-out epithets (“fascists,” “racists,” etc.) appeared next to circled As (thank you!) in black spray paint, along with a leaflet of demands. We were allegedly acting as a vehicle for “Islamophobic and racist theories” and “ideologies of power,” etc. A thought for the atheist “fascists,” the unbelievers who from Tehran to Saint-Denis are now treated as “Islamophobic” as much by fearsome powers as by this arriviste of the French academic petit bourgeois who knows only the racism of his own class, whose only practice over a decade is to leave illegible tags on anarchist libraries and organize conferences with religious authorities.

Dialectical Delinquents’ declaration of support was succeeded by a similarly sympathetic note from the editors of the anarchist street paper Paris Sous Tension, posted on Indymedia Nantes right after the first attack and updated in March after the second. “In striving to make sense of this gesture, committed by purported anarchists (as they claimed to be in the message they left), …we see that its only purpose is to empty anarchism of any anti-religious content,” they wrote. “The revolt against religious dogma… has always been a part of revolutionary criticism, here in Europe and the rest of the world, where a great many atheists, blasphemers, revolutionaries, ‘freethinkers,’ and simple nonconformists face ferocious repression on the part of divine spokespersons… We’d like to publicly express our support for the comrades at La Discordia against this imbecilic and gross manifestation of the… ‘convergence’ between politicians of the extreme left and reactionary Islamists.” Barely an hour had passed before angry commenters were accusing La Discordia and its sympathizers of “justifying and rationalizing Islamophobia.” Not long after, another threatened: “Come the revolution the monks of atheism [les religieux de l’atheisme] will be gunned down.” Yet the coup de grâce was delivered by somebody named “Patlotch,” who accused an old left communist internationalist [vieux sympathisant de la gauche communiste internationaliste] of Eurocentrism. About this Patlotch, we’ll hear more later. La Discordia vowed to continue cursing “the confused pseudo-radicals and theo-compatibles” [les pseudo-radicaux confus et théo-compatibles], reciting some of the lines to La père Duschesne, an anonymous ode to Hébert that the anarchist Ravachol sang on his way to the guillotine in 1892: “Cut the priests in two, bloody hell / Tear the churches to the ground, blood of God / And good Lord in the shit, bloody hell!” [«Coupe les curés en deux, Nom de Dieu / Fout les églises par terre, Sang Dieu / Et l’bon dieu dans la merde, Nom de Dieu!»]

Each of these two letters of solidarity echoes the event description for «Islamophobie: du racket conceptuel au racket politique», from the talk in January. “Numerous so-called ‘revolutionaries’ seek to reappropriate the concept [of Islamophobia], and thereby develop a blindness to the authoritarian and pacifying role played by every religion,” the promotional post states. “Islam is wrongly defended as the religion of the oppressed (as Irish Catholicism and Tibetan Buddhism were before it). Behind this lurks the idea that relations of domination become emancipatory when borne by those who are supposedly oppressed. Religion remains a major obstacle to those looking to radically transform the world, however, and so criticism is necessary now more than ever. For there are no ‘religions of the oppressed,’ only religions that oppress.” Who would actually try to claim Islam is anywhere the “religion of the oppressed,” much less on a global scale? At first this sounds like a straw-man. Mahmoud Senadji of the Parti des Indigènes de la République wrote an essay in 2009 on Iran and Foucault in which he asserted Islam alone had the capacity to serve as a medium for revolution, “Islam being the religion of the oppressed” [l’islam étant la religion des opprimés]. (The Indigènes are big fans of Kevin Anderson’s book Marx at the Margins, which is admittedly quite good, but the reason they like it is that it seems to validate their own preexisting views. Or rather, it presents a reading of Marx more amenable to their politics. How surprised they’d be if they ever took a look at the study Anderson wrote along with Janet Afary in 2005, Foucault and the Iranian Revolution: Gender and the Seduction of Islamism). Continue reading

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Against political determinism

“Neoliberalism” is a tricky and often misleading term. There have been myriad attempts to theorize it from a Marxist perspective, more or less adequate, usually less. But at the level of campaign slogans and mainstream political discourse there is a marked tendency to treat the whole phase of capitalist development from 1973 to 2008 as the result of a series of blunders, mishaps, or shady backroom dealings. Michael Rectenwald’s article on Sanders, Trumpism, and Brexit explores this crude political reductionism through the lens of what Andrew Kliman has called “political determinism,” the obverse of the economic determinism denounced by Lenin a century ago.

Rectenwald is not thus falling back on some caricatured version of the old Economist thesis that politics in no way mediates economics. He’s not arguing that policies are irrelevant, nor that they are simply a reflex of underlying economic shifts. What Kliman and Rectenwald are each looking to counter is a kind of idealistic voluntarism whereby electoral events, plebiscites or referenda, assume disproportionate importance or are even made into independent causes of subsequent growth. Perhaps they might be seen to herald a sea shift, but as Rectenwald points out, there can be no return to postwar productivity and prosperity — a “new New Deal” or post-neoliberal Fordism redux.

Many predicted that the 2008 financial crisis would finally draw the neoliberal phase of capitalism to a close. The election of Barack Obama was accompanied by a vague “hope” that things might “change”: one-word condensations of the new Zeitgeist, which featured prominently on posters across the nation. Eight years on, it’s difficult to remember the sense of enthusiasm and intoxication occasioned by Obama’s presidency. Occupy’s only significance — beyond the rhetoric of “the 99% vs. the 1%,” which seems to have stuck — was that it expressed the frustration and disappointment of voters who had swept Obama into office. Syriza, Podemos, and the Arab Spring arose to fill the void.

Commentators have by now for the most part acknowledged that earlier predictions of neoliberalism’s imminent collapse, the death-knell of the Reagan-Thatcher (but also Clinton-Blair) consensus, were premature. In the intervening years, the Tea Party had become known more for its libertarian attitude than its xenophobic paranoia. Austerity measures were imposed on Greece, but only after being ratified by the Syriza coalition in power. Now the British decision to leave the European Union is seen as the long-awaited, delayed-reaction repudiation of failed neoliberal politics.

To the horror of most, however, the ideological impetus behind this decision came mostly from the Right, fueled by anti-immigrant sentiment and delusions of autarky. Protectionist proposals, tariffs and the like, can come just as easily from the Right as from the Left. Farage and Trump, or rather the politics they seem to personify, testify to this fact. Rectenwald is correct to reexamine the faulty analysis that takes politicians to be the prime movers of socioeconomic change, since the same misconceptions inform movements that seek their salvation in candidates. One can’t “just say no” to neoliberalism, something which Rectenwald has already pointed out.

2/11/1985 President Reagan shaking hands with Donald Trump and Ivana trump during the State Visit of King Fahd of Saudi Arabia at the state dinner in the Blue Room

Sanders, Trumpism, and Brexit:
The decrepit state of capitalism

Michael Rectenwald
The Marxist-Humanist
Initiative (July 2016)

There’s a basic article of faith in leftist thought, held especially dearly by most among the US left. It is so entrenched and so seldom challenged that it has attained the status of myth, an unquestioned origin story on par with the Book of Genesis, as the latter must have been regarded within Christendom during the Middle Ages.

The myth goes like this: During the 1980s, Ronald Reagan and Margaret Thatcher — two arch-conservative, right-wing, and highly potent politicians — rose to power in their respective nations, the US and the UK. They thereafter began to institute what was for the vast majority a vile and destructive political and economic scheme: “neoliberalism.” Previous to the installment of this neoliberal scheme, the working class had experienced relative economic improvement, and capitalists seemed happy too (as if we care). But suddenly, and seemingly without cause (although the failure of Keynesianism was apparent in the unprecedented stagflation of the 1970s), these evil political twins, prompted by wizards who formalized the approach, introduced the nefarious ideology of neoliberalism to the world. As cruel and heartless representatives of the capitalist class (which, indeed, they were), they and their supporters caused the Fall from the supposed Paradise of Keynesian reformism that had preceded them. In this mythological version of reality, neoliberalism is understood merely as a set of essentially unwarranted and unusually brutal policies, an ideological and political formation that was hatched in the brains of evil masterminds conspiring in right-wing think tanks, concocted to dupe and punish the vast majority for the benefit of the rich and powerful. Continue reading

1905 poster, the bogeyman of revolution

Anti-Bolshevik propaganda posters: Metal as fvkk

Recently, I was contacted by a fellow named Harry K. Wärts via The Charnel-House’s Facebook page. Admittedly, I don’t check the messages I receive there too often. Nevertheless, this caught me a bit off-guard:

Hey, I’m in the Swedish death metal band Gravebomb. We’re great, and also eager for exposure. I really like your blog, so I think it’d be great if we could do a share-for-share thingy. Both as a way to turn on death metal fans to communist theory (as it is the musical equivalent or expression of a “ruthless criticism of everything existing” [Marx]) and as a way to get revolutionary communists into death metal and our band in particular. Don’t know if you like the idea, but I think it would be pretty edgy.

You can check out our album Rot in Putrid Filth on Spotify to see if it’s for you.

Since I didn’t get back to Wärts in a timely fashion, he wrote me another note: “Why will you not respond to our calls for solidarity in propaganda?”

Obviously this was something I needed to do. Can’t just leave a comrade hanging.

Initially I was skeptical. Most of the metal coming out of Europe, especially the Nordic countries, is intensely reactionary — fascist, even. Plus, I’m not even much of a metal fan these days, though I was back in high school.

Acquaintances on social media urged me to do so, however, “for the love of all that’s unholy.” Fuck it, I thought to myself. Hence the present post.

Glancing at the track list, we find song titles like “Killing Apex,” “Hack the Heads off the Preachers,” “Funeralizer, and “Parasite Spawn.” Sound revolutionary to me. Regardless, I’m not going to listen through their entire catalogue and scrutinize their lyrics to make sure they convey a communist message or ruthless critique. Not like communists censor music, after all… Oh wait

To accompany this music, I’m posting a series of anti-Bolshevik artwork that can only be described as “metal as fvkk.” Early anti-Bolshevik agitprop posters — from roughly 1905 up through the end of the 1940s, but especially 1917-1939 — make up some of the best adverts for Bolshevism. Despite their explicit intention to frighten people with the specter of communism, or dissuade them from joining it, these posters fucking rule. Who wouldn’t want to be an undead skeleton commie killing fascists?

Kvltvrbolschewismvs? Underground black metal enthusiasts should at least appreciate the images of communists burning churches.

Bloody Sunday 1905 GvjdoTA Die Gefahr des Bolschewismus [The Danger of Bolshevism] com_8_MGzoom e545a3d724c179b4624cb41755e6a8d7 focus-400-grande1 - frame2Art.IWM PST 13079 plakat_antisov23 plakat_antisov24 Die Heimat ist in Gefahr 2 Schließt Euch fest zusammen gegen Spartacus (…) Continue reading