Jewdas and Yiddish anarchism


They raised a beetroot in the air and shouted “F*** capitalism!”

Sorry, but I find this shit hilarious. Jewdas are a bunch of Yiddish anarcho pranksters, but they are far better than most when it comes to diagnosing and opposing antisemitism on the Left. They do lots of Palestine solidarity stuff, but they’ve always been careful to emphasize the dangers of antisemitic forms of anti-Zionism. Plus, they had no problem kicking that dumbass Ken Livingstone in the teeth.

Corbyn played this all rather well, I must say, and doesn’t come off as disingenuous in the least. Really, after flipping out on him for attending Seder, how is the public supposed to take these same people attacking him as an antisemite seriously? Instead, shifting the narrative, the media has attempted to portray Jewdas as a bunch of dangerous extremists — i.e., “a hate-filled group that mocks Judaism.”

Oz Katerji, the New Statesman journo who covered this story, stressed that members of Jewdas weren’t all “extremists.” Nevertheless, he questioned the wisdom of Corbyn in attending the event:

I am sure the Jewdas Seder was a blast, I’m sure the vast majority of those in attendance are good people. But the leader of the opposition should know better than to associate with a group that take pride saying  “Burn down parliament.”

Like, come on. That’s awesome. If anything, it should have been Jewdas that was reluctant to meet with the leader of any parliamentary party. Either way, Jez said he “learned a lot” from the evening’s festivities. Wish they’d schooled Corbyn about some other matters, however, maybe taught him to hum the bars of “Daloy politsey!” (a Yiddish anarchist song, “Down with the Police!”).

What follows is a nice testimony by Rob Abrams originally posted on the Open Democracy website.

When I found antisemitism on the Left, Jewdas were there for me

Robert Abrams
Open Democracy
April 2nd, 2018

By now, it is very possible you have heard of Jewdas. In the last 48 hours, this community of mostly left-wing, non- and anti-Zionist Jews based in the UK has gone from being a medium-sized network of friends to the talk of the hour. Previously celebrated for its use of humour and playful feather-ruffling by some while being dismissed as a minor inconvenience at best by others, everything changed when Labour party leader Jeremy Corbyn joined the group for a Passover Seder on Monday evening.

Against the backdrop of a vicious debate about antisemitism in the Labour party, news publications including the BBC, Sky News, the Daily Mail, the New York Times, and the Israeli Haaretz have all clamored to define Jewdas. It’s hard to express in words just how surreal it was to write this sentence. Continue reading

Antisemitism as a “blindspot” for the Left

Why anyone would want to support Jeremy Corbyn or join the Labour Party is beyond me. I don’t live in Great Britain, so at least I’m spared that grim imperative. From what I’m told, spontaneous adulation for “Jez” and “the absolute boy” broke out on the floor of the DSA convention this last year. A strange occurrence, considering that Corbyn has nothing whatsoever to do with the American political system. He was seen as the limey equivalent to Bernie Sanders’ insurgent candidacy in 2016, so I guess it makes some sense.

Still, since the subject keeps coming up, I might as well address the recurring charge of “antisemitism” that’s been leveled at Corbyn’s Labour. Many of his supporters reflexively suspect this is another attempted coup, an effort by the old Blairite wing of the Party to topple its Corbynite adversary and thereby reassert its dominance. Unfortunately, there’s a very good chance that this is indeed the case. This is unfortunate because antisemitism is a real blindspot for many on the Left, one which is only further occluded by cynical allegations.

Let me lay my cards on the table: I don’t think that Corbyn is a hardened antisemite or anything like that. Efforts to portray him as such are in my opinion transparently opportunistic. Yet again, this is a manufactured scandal resuscitated several years after the fact for political gain. Worst of all, this is leading people to dislike Corbyn for the wrong reasons. Jez sucks not because he’s “the absolute goy,” as some have pithily put it, but because he’s a milquetoast reformist leading a bourgeois political party, who wants to put more cops on the street and complains that foreigners are stealing British jobs.

One can make casually antisemitic, racist, or sexist comments, though, without necessarily being an ideologically committed antisemite, racist, or sexist. This is really the crucial takeaway from theories of structural antisemitism, racism, or sexism. In other words, these ideologies don’t rely on self-consciously antisemitic, racist, or sexist agents or individuals in order to be reproduced societally at an unconscious level.

Pseudo-emancipatory character

Racist ideologies typically employ a double-operation with regard to those they deem parasitic upon the greater social body. In contrast to the broad masses of society (e.g., “ordinary hardworking Americans,” a codeword for the predominantly WASPish working class) there is a lower and an upper stratum of parasites. Whereas the lower stratum includes supposed inferiors — i.e., illegal immigrants, “welfare queens,” and so on, who leech off of the surplus wealth generated by industrious individuals — the upper stratum covers supposed elites — i.e., globalists, Jews, and banksters, who surreptitiously rob honest workers through financial speculation or manipulate them with their control of the media.

Moishe Postone, the late theorist of structural antisemitism, argued that it possesses a peculiar quality compared to other racist ideologies. Impersonal aspects of the capitalist social order are identified with the person of the Jew, who for historically contingent reasons fulfills a logically necessary function of capitalism. A faceless and anonymous form of domination is given both a face and a name. For this reason, Postone maintained that “antisemitism has a pseudo-emancipatory dimension other forms of racism rarely have… Racism is rarely a danger for the left. While the Left has to be careful not to be racist, it isn’t an ongoing danger because racism doesn’t have the apparent emancipatory dimension of anti-semitism.” Continue reading

Moishe Postone, 1942-2018

(Caricature depicting Postone on the left,
next to Karl Marx and Karl Liebknecht)

Yesterday morning I saw it announced across social media and on several sites, namely by Zer0 Books and Shades Magazine, that my former teacher Moishe Postone has died. I had known from friends close to his family that he was very ill, and heard they were taking him off life support this last weekend. So when news circulated that he had left us, I assumed it was fact and wrote the short tribute published here. Later, a fellow student of Moishe, Istvan Adorjan, contacted me to say the reports were false, and that he was still clinging to life (though probably not for much longer). Obviously, I did not intend to mislead anyone by passing along this information, since I believed it to be true, much less disrespect him or his loved ones.

As soon as I learned of the mistake, I tried to publicize as far as possible that Moishe was still alive. Many others had by then written premature obituaries, including Peter Frase of Jacobin, though he likewise went on to correct it. For some reason, Sebastian Budgen of Verso and Historical Materialism began alleging that that I’d invented the malicious rumor Moishe was dead, despite the fact Budgen had widely shared the false reports of his passing across multiple platforms hours before I even saw anything about it. Ironically, Budgen only learned Moishe was still alive at that point thanks to Brendan McGeever’s crosspost of my note. Nevertheless, he fulminated that I ought to be boycotted like “apartheid South Africa or Zionist Israel” (I can only imagine what Moishe would have said about that).

That the sad occasion of Moishe’s passing would be used by Budgen to perpetuate his silly beef with me is of course petty beyond belief, but it is not surprising, just as little as it should surprise anyone that sycophants hoping to get published by him would kiss his ass all over that status update. Regardless, I intend to dedicate the remainder of this post to the memory of Postone, without worrying about what these idiots might say. Jennifer Moran, a family friend, contacted me a couple hours ago to tell me she had just received a pastoral notice from the synagogue that the funeral will be held at Rodfei Zadek tomorrow. Goodbye, Moishe. You will be missed immensely.

When I attended his lectures on Capital almost ten years ago he was undergoing treatment for cancer, which was subsequently in remission. Apparently it came back. Still, if you haven’t read his groundbreaking contributions to the reinterpretation of Marx’s mature critique, you should do so without delay. His works in English and German can be downloaded below.

An interview with Postone, published almost exactly ten years ago, can be read following a photograph showing him visiting the grave of the Frankfurt School critical theorist Herbert Marcuse. For worthwhile critical engagements with Postone’s Time, Labor, and Social Domination, see Loren Goldner’s appreciative “Critique of Pure Theory: Moishe Postone’s Dialectic of the Abstract and Abstract” (2003), Michael Heinrich’s somewhat captious “Too Much Production: Postone’s New Interpretation of Marx’s Theory Provides a Categorical Critique with Deficits” (2004), Chris Arthur’s “Subject and Counter-Subject” (2004), Slavoj Žižek’s sustained reading of it in Living in the End Times (2009), and Chris Cutrone’s “When was the Crisis of Capitalism? Moishe Postone and the Legacy of the 1960s New Left” (2014).

Marx after Marxism:
An interview with Moishe Postone

Benjamin Blumberg & Pam Nogales
Platypus Review 3 | March 1, 2008


BB: We would like to begin by asking some questions about your early engagement with Marxism and the impetus for your contribution to it. Very basically, how did you come upon Marx?

MP: I went through various stages. My first encounter was, as is the case with many people, the Communist Manifesto, which I thought was… rousing, and not really relevant. For me, in the 1960s, I thought it was a kind of a feel-good manifesto, not that it had been that in its own time, but that it no longer was really very relevant. Also, hearing the remnants of the old Left that were still around campus — Trotskyists and Stalinists arguing with one another — I thought that most of it was pretty removed from people’s concerns. It had a museum quality to it. So, I considered myself, in some vague sense, critical, or Left, or then the word was “radical,” but not particularly Marxist. I was very interested in issues of socialism, but that isn’t necessarily the same as Marxism.

Then I discovered, as did many in my generation, the 1844 Manuscripts. I thought they were fantastic… At that point, however, I still bought into the notion, very widespread then, that the young Marx really had something to say and that then, alas, he became a Victorian and that his thought became petrified. A turning point for me was an article, “The Unknown Marx,” written by Martin Nicolaus while translating the Grundrisse in 1967. Its hints at the richness of the Grundrisse blew me away.

Another turning point in this direction was a sit-in in the University of Chicago in 1969. Within the sit-in there were intense political arguments, different factions were forming. Progressive Labor (PL) was one. It called itself a Maoist organization, but it was Maoist only in the sense that Mao disagreed with Kruschev’s speech denouncing Stalin, so it was really an unreconstructed Stalinist organization. The other was a group called Revolutionary Youth Movement (RYM), which tried to take cognizance of the major historical shifts of the late 1960s, and did so by focusing on youth and on race. It eventually split; one wing became the Weathermen. At first friends of mine and myself kind of allied with RYM, against PL — but that’s because PL was just very vulgar and essentially outside of historical time. But the differences I and some friends had on RYM were expressed tellingly after the sit-in. Two study groups emerged out of the sit-in, one was the RYM study group, called “Youth as a Class,” and the other I ran with a friend, called “Hegel and Marx.” We felt that social theory was essential to understanding the historical moment, and that RYM’s emphasis on surface immediacy was disastrous. We read [Georg] Lukács, who also was an eye-opener — the extent to which he took many of the themes of some conservative critics of capitalism — the critique of bureaucratization, of formalism, of the dominant model of science — and embedded them within Marx’s analysis of the commodity form. In a sense this made those conservative critics look a lot more superficial than they had looked beforehand, and deepened and broadened the notion of a Marxian critique. I found it really to be an impressive tour de force. In the meantime I was very unhappy with certain directions that the Left had taken.

BB: To begin with a basic but fundamental question, one that is very important for your work, why is the commodity form the necessary category of departure for Marx in Capital? In other words, why would a category that would appear to be, in certain guises, an economic category be the point of departure for a critique of social modernity capable of grasping social phenomena at an essential level?

MP: I think what Marx is trying to do is delineate a form of social relations that is fundamentally different from that in pre-capitalist societies. He maintains that the social relations that characterize capitalism, that drive capitalism, are historically unique, but don’t appear to be social. So that, for example, although the amazing intrinsic dynamic of capitalist society is historically specific, it is seen as merely a feature of human interaction with nature. I think one of the things that Marx is trying to argue is that what drives the dynamic of capitalist society are these peculiar social forms that become reified.

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El Lissitzky exhibition in Moscow, November 2017-February 2018

El Lissitzky, renaissance man of the Soviet avant-garde, is the subject of a major career survey in Russia that opened last week. It is the first such show in the country for thirty years.

Ambitiously organized across two venues, the State Tretyakov Museum and the Jewish Museum and Tolerance Center, the shows are being treated as a single exhibition. They draw on an archive of the artist’s work preserved against all odds by Sophie Küppers, his German wife, an art historian and collector. Roughly 400 works are on display.

Lissitzky spent a significant portion of the 1910s and 1920s in Germany, promoting revolutionary art. When he returned to the Soviet Union in 1925, he left dozens of his paintings, photographs, architectural and graphic designs behind.

Lissitzky married Küppers in 1927 — for which she later paid a chilling price. Three years after her husband’s death in 1941, she was exiled to Siberia as an enemy alien, and works in her collection were seized by Soviet authorities. In July 2017, her heirs won a major battle in a German court over a work she had owned by Paul Klee, which was seized by the Nazis in 1937 and sold off as “degenerate” art.

Tatyana Goryacheva, the Tretyakov’s curator, says Küppers sold “part of her archive and nearly 300 graphic works” to the museum in 1959. “The collection includes drawings and sketches of Prouns” as well as “lithographs, sketches of architectural and exhibition projects, posters and book designs,” she says.

Goryacheva says that while the exhibition underscores Lissitzky’s talent, it also illuminates “the interrelations between the artist and the authorities, avant-garde art, and totalitarian ideology — an issue that inevitably arises in connection with art of the Russian and Soviet avant-garde.”

  • El Lissitzky, State Tretyakov Museum, Moscow, until 4 February 2018
  • El Lissitzky, Jewish Museum and Tolerance Center, Moscow, until 18 February 2018

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On the Venezuelan crisis

With the global fall in oil prices, Venezuela’s fifteen-year experiment in “petrol populism” seems to be winding to a close. Either the regime will collapse in short order, or it will maintain itself through increasingly bloody and repressive measures, as Maduro’s claim to represent the interests of the people grows even more tenuous. George Ciccariello-Maher, a seasoned apologist of Chavismo in the United States, writes in an article for Jacobin that the “enemies” are the ones who are out there “in the streets, burning and looting.” Socialists, he contends, should be supporting the recent state crackdown on the protestors, which has already left 130 or so dead.

Pavel Minorski, a Croatian left communist and trustworthy comrade, comments that “[Ciccariello-Maher’s latest piece] is basic leftism. There is good capitalism and bad capitalism. Good capitalism is run by The People, bad capitalism by (((the elite))). Eventually, of course, people will revolt against good capitalism. But don’t worry, those aren’t The People. They’re malicious, deluded, or both. Here’s how national developmentalism can still win!” For anyone interested, “Dialectics and Difference: Against the ‘Decolonial Turn’,” my polemic against Decolonizing Dialectics by Ciccariello-Maher just came out, and can be read over at the Insurgent Notes website.

Michael Roberts’ analysis of “The Venezuelan Tragedy” paints a much bleaker picture. The numbers are just brutal. “Income poverty,” observes Roberts, “increased from 48% in 2014 to 82% in 2016, according to a survey conducted by Venezuela’s three most prestigious universities.” Chávez, like every other leader who came before him, was content to rake in profits when times were good, i.e. when the price of oil was high, funding ambitious social programs with the profits as part of his wedge electoral strategy. He didn’t bother trying to diversify the country’s production, so when its sole export monocommodity plummeted in value, the whole country went tits up.

Sergio López of Kosmoprolet saw this coming as early as 2009. “21st-century socialism? Charitable kleptocracy! A kleptocracy, indeed, which is steering the country to its next economic and social crisis.” López noted then, at the pinnacle of Chavismo, the popularity of slogans such as “Chávez is the People!” and “President Chávez is a tool of God!” “Postmodern Bonapartism,” as Marco Torres dubbed Bolivarianism in a 2010 piece, is “a bricolage of thirties vintage pop-frontism together with nineties antiglobalization, molded upon sixties developmentalist Third Worldism.” Continue reading

Moar like Absurdo, amirite?

Fol­low­ing the mis­sile strike on Shayr­at in West­ern Syr­ia last Thursday, a wave of protests broke out across the United States. These proved something of a mixed bag, as one might ex­pect. In ad­di­tion to those who sup­port the Free Syr­i­an Army but op­pose fur­ther Amer­ic­an in­ter­ven­tion, a num­ber of un­sa­vory sorts also showed up. Por­traits of Putin and As­sad could be seen along­side yel­low signs put out by the AN­SWER Co­ali­tion. A few flags fea­tur­ing the mod­i­fied or­ange tor­nado-swastika of the fas­cist Syr­i­an So­cial Na­tion­al­ist Party or SS­NP, a close ally of the Ba’ath­ist re­gime, also ap­peared at the demon­stra­tions. Some or­gan­izers took a more prin­cipled stand, however, re­ject­ing calls for a heightened US mil­it­ary role while at the same time re­fus­ing to march with As­sad­ists.

While I’m heartened by such un­equi­voc­al de­clar­a­tions of prin­ciple, we are still all too ready to for­give those who make ex­cuses for re­ac­tion­ar­ies. Marx­ists must do more to dis­tance ourselves from bour­geois na­tion­al­ists, re­li­gious fun­da­ment­al­ists, and oth­ers who present false al­tern­at­ives to for­eign dom­in­a­tion. Even more so, we must stop giv­ing a pass to those who dis­cred­it the an­ti­war move­ment through ca­su­istry and mor­al equi­val­ence. Un­der the crude lo­gic of “the en­emy of my en­emy is my friend,” any­one and every­one who chal­lenges Anglo-European he­ge­mony is viewed as a po­ten­tial ally. Clif­fites, like the So­cial­ist Work­ers’ Party (SWP) in Bri­tain or the In­ter­na­tion­al So­cial­ist Or­gan­iz­a­tion (ISO) in the US, lend their “crit­ic­al but un­con­di­tion­al sup­port” to openly an­ti­semit­ic groups such as Hezbol­lah and Hamas against Is­raeli ag­gres­sion in­to Ga­za. Gio­vanni Scuderi of the Marx­ist-Len­in­ist Party of Italy (PMLI) re­cently called on his fol­low­ers to unite with the Is­lam­ic State against West­ern im­per­i­al­ism.

Of course, it’s far easi­er to skew­er ob­scure sects with barely a hun­dred mem­bers than it is to do the same to be­loved Marx­ist aca­dem­ics. Domen­ico Los­urdo, for ex­ample, en­joys the repu­ta­tion in the Eng­lish-speak­ing world of a di­li­gent and wide-ran­ging in­tel­lec­tu­al his­tor­i­an. Richard Sey­mour was among the first to her­ald his work, opin­ing in 2007: “Los­urdo is, if you ask me, the best crit­ic of cap­it­al­ist ideo­logy writ­ing today.” His ar­gu­ments were cited fre­quently, moreover, in the 2010 study Fan­at­icism: On the Uses of an Idea by Ba­di­ou trans­lat­or Al­berto To­scano. Mean­while, the mono­lin­gual Hegel schol­ar Har­ris­on Fluss praises Los­urdo’s re­search to the rafters, Ishay Landa laud­ing him for his “mas­terly dia­lect­ic­al style” [meister­hafte dialekt­ische Art]. Speak­ing just for my­self, I find his book on Hegel and the Free­dom of Mod­erns (1992) to be his strongest work, though his cri­tique of Aren­dt on to­tal­it­ari­an­ism and over­view of Heide­g­ger and the Ideo­logy of War: Death, Com­munity, and the West (1991) are also pretty good.

Glan­cing at some of the PCI philo­soph­er’s past polit­ic­al po­s­i­tions, however, one is shocked to learn that he’s con­sist­ently sought to re­hab­il­it­ate both Sta­lin­ist dic­tat­ors from the age of “ac­tu­ally-ex­ist­ing so­cial­ism” as well as na­tion­al­ist strong­men whose in­terests happened to run counter to US geo­pol­it­ic­al aims in the post­com­mun­ist era. With re­gard to the lat­ter, of these, a couple of cases suf­fice to make the point. Back in the 1990s, Los­urdo was an out­spoken apo­lo­gist for Slobodan Milošević, go­ing so far as to pre­face a pamph­let in de­fense of the dis­graced Ser­bi­an lead­er as late as 2005. Milošević was sus­pec­ted of in­cit­ing vi­ol­ence against Al­bani­ans earli­er in the dec­ade as well as sub­sequent eth­nic cleans­ing cam­paigns in Bos­nia, Kosovo, and Croa­tia. Yet Milošević is not the only na­tion­al­ist strong­man Los­urdo has sup­por­ted since the fall of com­mun­ism in East­ern Europe. He earli­er de­fen­ded the Ro­mani­an premi­er Nic­olae Ceau­ses­cu, in power for dec­ades, from charges of gen­o­cide ar­ti­fi­cially con­cocted by the “lie in­dustry” [l’in­dus­tria della men­zogna] — i.e., the West­ern me­dia — which Los­urdo con­siders an “in­teg­ral part of the im­per­i­al­ist war ma­chine” [parte in­teg­rante della mac­ch­ina di guerra dell’im­per­i­al­ismo].

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Trump and healthcare

Many left-lib­er­als are cur­rently cel­eb­rat­ing the col­lapse of the Re­pub­lic­ans’ pro­posed health­care bill, which would have “re­pealed and re­placed” Obama­care. There is good reas­on to cel­eb­rate, of course: the AHCA would have likely been even more dis­astrous than the ACA has proved to be. But some pun­dits seem to think that this, along with the on­go­ing Rus­sia in­vest­ig­a­tion, will be enough to sink Trump’s pres­id­ency. Fi­nally, they say, after months of scan­dal and dip­lo­mat­ic faux pas, the or­ange men­ace will be laid to rest. Re­id Kane Kot­las spells out why this isn’t ne­ces­sar­ily the case:

Don­ald Trump did not lose; he got ex­actly what he wanted. He let the Re­pub­lic­an es­tab­lish­ment dis­cred­it them­selves. Re­peal­ing Obama­care was not Trump’s is­sue; it’s been a Tea Party hobby­horse since the bill first passed in 2010. They couldn’t even re­peal it with a sol­id Re­pub­lic­an Con­gress, which just demon­strates the depth of di­vi­sion with­in the party. Con­gres­sion­al GOP lead­er­ship now look bad in the eyes of their own sup­port­ers, which strengthens Trump’s lead­er­ship role in the party.

Trump is only in of­fice be­cause he’s been ex­ploit­ing and ex­acer­bat­ing that di­vi­sion since he first an­nounced his can­did­acy. Mean­while, as the ACA gets worse and worse, it just re­flects neg­at­ively on the Demo­crats who passed it in the first place. So Trump won. If you don’t get that, you don’t get polit­ics.

All this should be fairly ob­vi­ous to any­one not caught up in the 24-hour news cycle, with its con­stant bar­rage of bull­shit re­port­age. What happened with health­care is that Trump handed the House Re­pub­lic­ans an un­ex­ploded gren­ade with the pin already re­moved. He let them in­de­cis­ively juggle it around be­fore blow­ing them­selves up. Now if Trump wants to move in an­oth­er dir­ec­tion, even a drastic­ally dif­fer­ent dir­ec­tion — something like, say, uni­ver­sal single-pay­er health­care or medi­care for all — he can hon­estly say to Paul Ry­an and the rest of the GOP, “You had your chance.”

Corey Robin, humbled in his polit­ic­al pre­dic­tions ever since Trump won the elec­tion, hoped “that the rage of the GOP would over­whelm its reas­on.” Trump did him one bet­ter: he banked on it, while trolling the Pro-Life Free­dom Caucus with mid­night ul­ti­mata pos­ted on Twit­ter. In all like­li­hood, Trump prob­ably wouldn’t mind if the Re­pub­lic­ans got mauled in the midterm elec­tions. Es­pe­cially some of the Tea Party hol­d­overs, be­cause he’d be bet­ter able to pass ac­tu­al health­care re­form and in­fra­struc­ture spend­ing with Dems man­ning the le­gis­lat­ive branch.

For the mo­ment, however, his only vis­ible in­tern­al op­pos­i­tion has been totally un­der­cut. Some have gone so far as to sug­gest that it’s not even use­ful to think of Trump and his in­ner circle as Re­pub­lic­ans. Rather, they rep­res­ent a het­ero­gen­eous fac­tion with­in a party they’re seek­ing to des­troy and re­cre­ate. After all, Trump was re­gistered as a Demo­crat between 2001 and 2008, and stated for the re­cord that he was “very pro-choice” in a live in­ter­view from Oc­to­ber 1999. His Re­pub­lic­an op­pon­ents dur­ing the primar­ies wer­en’t wrong when they ac­cused him of re­peatedly prais­ing the Scot­tish and Ca­na­dian mod­els of so­cial­ized health­care.

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Insurgent Notes conference at CUNY Grad Center, Sunday (2.5.17)

Re­post­ing here the ori­gin­al open call is­sued by In­sur­gent Notes back in Janu­ary, along with the up­dated agenda sched­ule they just re­leased. I’m plan­ning to at­tend, along with a bunch of oth­er people from all around the coun­try. Would be great to see any­one there; In­sur­gent Notes is one of the few present polit­ic­al projects that seems to me worth­while.

We’re writ­ing to ask you to join us at a pub­lic meet­ing to dis­cuss the broad top­ic of “Build­ing a Rad­ic­al Left in the Age of Trump.” The meet­ing will be held at the CUNY Gradu­ate Cen­ter in New York City on­ Sunday, Feb­ru­ary 5, 2017. We’ll con­firm a date as soon as our in­quir­ies re­gard­ing a pos­sible site are answered.

We are call­ing this meet­ing be­cause, along with many oth­ers, we real­ize that we are en­ter­ing a time of great un­cer­tain­ties and great dangers — dangers that res­ult from what the gov­ern­ment does here and abroad and dangers that res­ult from the emer­gence of a vari­ety of new right-wing pop­u­list and na­tion­al­ist forces that can only be un­der­stood as pre­fas­cist or fas­cist. At the same time, we in­sist that the great ma­jor­ity of Trump sup­port­ers can­not and should not be tarred with such a brush. In­deed, as we wrote in our most re­cent ed­it­or­i­al, “There are people in the Hil­lary camp who are our en­emies, and there are people in the Trump camp who are our po­ten­tial al­lies.” Many people at­trac­ted to the Trump cam­paign, al­tern­at­ively, could be at­trac­ted to a con­sist­ent vis­ion of an al­tern­at­ive to cap­it­al­ist so­ci­ety, which up till now has not ex­is­ted. They will not, however, be at­trac­ted to a de­fense of the ex­ist­ing state of af­fairs — no mat­ter how dressed up in no­tions of un­der­stand­ing, tol­er­ance and op­por­tun­ity.

We are con­vinced that the only way out of the ter­rible mess that this coun­try and the world are in is the de­vel­op­ment of a mass rad­ic­al move­ment — a move­ment that will chal­lenge the fun­da­ment­al bases and char­ac­ter­ist­ics of cap­it­al­ist so­ci­ety with a pro­gram for the rad­ic­al re­con­struc­tion of this so­ci­ety un­der the dir­ect demo­crat­ic con­trol of the im­mense ma­jor­ity of the people. Such a move­ment can­not re­strict it­self to par­ti­cip­a­tion in elect­or­al cam­paigns of any kind. We need to be clear — we do not be­lieve that such a move­ment can be built upon the legacies and tra­di­tions of lib­er­al­ism, pro­gressiv­ism, so­cial demo­cracy, or Sta­lin­ism-Trot­sky­ism-Mao­ism.

Over the course of the last six years, In­sur­gent Notes has pub­lished four­teen is­sues of its on­line journ­al. For the most part, we at­trac­ted mod­est levels of at­ten­tion and sup­port. Re­cently, we be­lieve in re­sponse to art­icles and ed­it­or­i­als fo­cused on the elec­tion and its out­come, we have seen a dra­mat­ic up­swing in the num­ber of vis­its to our web­site, the num­ber of com­ments pos­ted and the num­ber of new sub­scribers.

We feel com­pelled to seize upon that mo­mentum to find out how we might con­trib­ute to the de­vel­op­ment of the move­ment that we so des­per­ately need. We re­cog­nize that such a move­ment will be the res­ult of the com­ing to­geth­er of in­di­vidu­als with dif­fer­ent ex­per­i­ences and polit­ic­al con­vic­tions. To­wards that end, we also be­lieve that we need to come up with new forms of polit­ic­al or­gan­iz­a­tion that can al­low for the defin­i­tion of fun­da­ment­al agree­ments, provide space for on­go­ing pro­duct­ive con­ver­sa­tions and en­able us to act in con­cert as events un­fold.

Let’s briefly de­scribe what our pre­lim­in­ary ideas are for the meet­ing:

  • The meet­ing would take up the bet­ter part of a day — per­haps from 11 am to 5 pm.
  • We hope to in­clude pan­el dis­cus­sions on at least the fol­low­ing ma­jor top­ics:
    • The world’s crises and the elec­tion
    • Class and race: is there any­thing new to say?
    • An anticap­it­al­ist vis­ion
    • Cre­at­ing a new lan­guage of hope and re­volt
    • Nam­ing and fight­ing male su­prem­acy
    • Ima­gin­ing new forms of polit­ic­al or­gan­iz­a­tion.
  • We also hope to in­clude op­por­tun­it­ies for people to get to know each oth­er and to act­ively en­gage in con­ver­sa­tions about the most press­ing of the is­sues.
  • We’re go­ing to work hard be­fore and dur­ing the meet­ing to in­sure that present­a­tions and com­ments go far bey­ond the mere re­state­ment of pri­or con­vic­tions or the re-ar­guing of old de­bates.
  • We’d like to en­ter­tain sug­ges­tions for next steps after the meet­ing.
  • We’re hop­ing to spon­sor an in­form­al so­cial event at the end of the day.

Please feel free to cir­cu­late this mes­sage to people who you think might be in­ter­ested. We’ll be post­ing de­tails about the meet­ing on this web­site.

If you have any ques­tions, please write to us.

In hope­ful solid­ar­ity,
The ed­it­ors

This com­ing Sunday join In­sur­gent Notes for a day-long series of dis­cus­sions around the Trump pres­id­ency and the way for­ward for the re­volu­tion­ary left. Here is the day’s pro­gram:

Agenda for In­sur­gent Notes pub­lic meet­ing

Sunday, Feb­ru­ary 5, 2017
CUNY Gradu­ate Cen­ter
365 Fifth Av­en­ue/Room 5409

10:00 AM – 11:00 AM Cof­fee/re­gis­tra­tion/in­tro­duc­tions
11:00 AM – 11:30 AM Get­ting star­ted — Wel­come and re­view of agenda
11:30 AM – 12:30 PM Mak­ing sense of the elect­or­al cam­paigns and their res­ults: A con­ver­sa­tion between Claire Ca­hen, Loren Gold­ner, and Arya Za­hedi
12:30 PM – 1:15 PM Anti-fas­cism and the alt-Right: A present­a­tion by Mat­thew Ly­ons of Three-Way Fight
1:15 PM – 1:45 PM Lunch & in­form­al con­ver­sa­tions
1:45 PM – 2:30 PM For wo­men’s lib­er­a­tion in an age of re­ac­tion: A con­ver­sa­tion Zhana Kur­ti and Wilson Sher­win
2:30 PM – 3:15 PM Against white­ness again: A con­ver­sa­tion between Amiri Barks­dale, Shemon Salam, and Jar­rod Sha­na­han
3:15 PM – 3:45 PM Brief re­ports on or­gan­iz­ing projects
3:45 PM – 4:30 PM Open dis­cus­sion — Re­ac­tions to the meet­ing/un­answered ques­tions
4:30 PM – 5:00 PM Wrap­ping up — Pos­sible next steps
5:00 PM – 7:00 PM So­cial gath­er­ing

Please note:

  1. At least half of the time in all ses­sions will be re­served for par­ti­cipant dis­cus­sion.
  2. Lunch will be catered; we’d like to ask par­ti­cipants not to leave the build­ing dur­ing lunch.
  3. The Gradu­ate Cen­ter is wheel­chair ac­cess­ible.
  4. We will have a video con­nec­tion — via Google Hangout — to en­able re­mote par­ti­cip­a­tion. There will be an easy sign-in by way of a web link. In­ter­ested in­di­vidu­als should send a mes­sage to ed­it­ors@in­sur­gent­ by Janu­ary 31, 2017 to re­quest the link.
  5. Con­tri­bu­tions will be so­li­cited to cov­er meet­ing costs.
  6. A pic­ture ID is re­quired for ad­mis­sion to the Gradu­ate Cen­ter.
  7. Preregis­tra­tion — we strongly en­cour­age preregis­tra­tion. Send an email mes­sage with name, best email ad­dress and cell phone num­ber to ed­it­ors@in­sur­gent­ Prefer­ably by Janu­ary 31, 2017.
  8. We hope to have au­dio, and pos­sibly video, re­cord­ings of the present­a­tions and dis­cus­sions.
  9. If you have any dif­fi­culties get­ting to the meet­ing, please send an email to the ed­it­ors’ ad­dress on Feb­ru­ary 7th to ob­tain as­sist­ance.

Protest politics in the age of Trump

So who else is mad as hell about the sym­bol­ic trans­fer of power between rival fac­tions of the bour­geois­ie? Remem­ber all the demon­stra­tions that spon­tan­eously broke out eight years ago, when Barack Obama was first in­aug­ur­ated? And then the acute sense of out­rage we sus­tained throughout his two terms in of­fice, hold­ing reg­u­lar protests as the gov­ern­ment he over­saw de­por­ted a re­cord num­ber of un­doc­u­mented im­mig­rants?

Oh wait…

None of that ever happened. In fact, the first is­sue of In­ter­na­tion­al So­cial­ist Re­view re­leased dur­ing Obama’s pres­id­ency fea­tured one of his 2008 cam­paign slo­gans: “Yes we can!” Des­pite the fact his for­eign policy plat­form was vir­tu­ally identic­al to that of his pre­de­cessor (save some stuff about shift­ing fo­cus away from the Middle East, to­ward East Asia), and al­though do­mest­ic­ally he merely fol­lowed through on Bush’s bail­out of the banks, most self-de­scribed Marx­ists sat back and cheered to them­selves as Obama was sworn in. The lead ed­it­or­i­al an­nounced that

the elec­tion of Barack Hus­sein Obama as forty-fourth pres­id­ent of the United States is a wa­ter­shed event. In a coun­try where Afric­ans were brought in chains, were slaves un­til 1865, where leg­al (or de facto) se­greg­a­tion was the rule, and where the ma­jor­ity of Afric­an Amer­ic­ans were not giv­en the right to vote un­til 1965, Obama’s elec­tion is his­tor­ic… En­gage­ment is the or­der of the day.

By con­trast, this same pub­lic­a­tion frowns upon any sort of en­gage­ment with the in­com­ing Trump ad­min­is­tra­tion. “Res­ist­ance” is the or­der of the day: “Let the res­ist­ance be­gin. The churn­ing fear and re­vul­sion swirl­ing in­side us as we watch Don­ald J. Trump take the oath to be­come the 45th pres­id­ent of the United States will be at least some­what bal­anced by the sat­is­fac­tion of watch­ing in­spir­ing and un­pre­ced­en­ted levels of protest rising up to greet an in­com­ing pres­id­ent…” Con­jur­ing up the ghost of fas­cism, any­one who en­ter­tains the idea of en­ga­ging with the new pres­id­ent is branded a col­lab­or­at­or.

What’s so dif­fer­ent, though? You’d think that a Marxoid sect that traces its lin­eage to Len­in would re­mem­ber his fam­ous para­phrase of The Civil War in France (1871) in State and Re­volu­tion (1917): “Marx grasped this es­sence of cap­it­al­ist demo­cracy splen­didly when, in ana­lyz­ing the ex­per­i­ence of the [Par­is] Com­mune, he said that the op­pressed are al­lowed once every few years to de­cide which par­tic­u­lar rep­res­ent­at­ives of the op­press­ing class shall rep­res­ent and repress them in par­lia­ment!” Ob­vi­ously it would be folly to ar­gue that both ma­jor Amer­ic­an parties are identic­al. Yet neither rep­res­ents the in­terests of the work­ing class, so why en­gage with either? Continue reading