Bury me beneath the Black Square

The Suprematist funeral
of Kazimir Malevich

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Image: Malevich’s funeral procession,
his coffin carried by Suetin and others (1935)

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On the death of Kazimir Malevich
……………………………...………(1935)

Daniil Kharms

Ripping the stream of memory,
You look around and your face is pride-stricken.
Your name is — Kazimir.
The sun of your salvation wanes and you look at it.
Beauty has supposedly torn apart your earth’s mountains,
No area can frame your figure.
Give me those eyes of yours! I’ll throw open a window in my head!
Man, why have you stricken your face with pride?
Your life is only a fly and your desire is succulent food.
No glow comes from the sun of your salvation.
Thunder will lay low the helmet of your head.

Daniil Kharms, aburdist Soviet poet

Daniil Kharms, aburdist Soviet poet

Pe — is the inkpot of your words.
Trr — is your desire.
Agalthon — is your skinny memory.
Hey, Kazimir! Where’s your desk?
Looks as if it’s not here, and your desire is — Trr.
Hey, Kazimir! Where’s your friend?
She is also gone, and your memory’s inkpot is — Pe.

Eight years have crackled away in those ears of yours.
Fifty minutes have beat away in that heart of yours.
Ten times has the river flowed before you.
The inkpot of your desire Trr and Pe has ended.
“Imagine that!” you say, and your memory is — Agalthon.
There you stand, pushing apart smoke with your hands supposedly.
The pride-stricken expression on that face of yours wanes,
And your memory and your desire Trr disappear.

May 17, 1935
Translated by
Ilya Bernstein Continue reading

Paxton’s Crystal Palace at Hyde Park (1851)

I recently finished reviewing Douglas Murphy‘s debut book The Architecture of Failure (2012). For whatever reason, the review took me much longer than I had anticipated. Nevertheless, I am extremely pleased with the result and have submitted it in the hope it might be published somewhere soon.

As a way of disburdening myself of its unbearable weight, in light of its completion, I’m including a gallery that features some of the more impressive photographs and renderings I was able to find of Paxton’s original Crystal Palace at Hyde Park (1851). Of course, it is important to make this specification given the widespread confusion surrounding it and a subsequent (heavily altered) iteration of the Palace after the bulk of its materials were relocated to Sydenham, only now with an arched transept running cruciform along it, bisecting the front vault.

For any Russian readers who might follow my blog, I will leave you with an abbreviated version of Dostoevskii’s literary treatment of the subject in Notes from Underground:

Вы верите в хрустальное здание, навеки нерушимое, то есть в такое, которому нельзя будет ни языка украдкой выставить, ни кукиша в кармане показать. Ну, а я, может быть, потому-то и боюсь этого здания, что оно хрустальное и навеки нерушимое и что нельзя будет даже и украдкой языка ему выставить.

Вот видите ли: если вместо дворца будет курятник и пойдет дождь, я, может быть, и влезу в курятник, чтоб не замочиться, но все-таки курятника не приму за дворец из благодарности, что он меня от дождя сохранил. Вы смеетесь, вы даже говорите, что в этом случае курятник и хоромы — все равно. Да, — отвечаю я, — если б надо было жить только для того, чтоб не замочиться.

Image gallery

Aelita, or the decline of Mars

With an image gallery and synopsis

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Image: Still from Aelita (1924)
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Image gallery

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ENGINEER M.S. LOS INVITES ALL WHO WISH TO FLY WITH HIM TO THE PLANET OF MARS ON AUGUST 18 TO CALL ON HIM BETWEEN 6 AND 8 PM AT 11 ZHDANOVSKAYA EMBANKMENT.

This notice is hanging on the wall of a deserted building in Petrograd. A tall, broad-shouldered demobilized soldier named Aleksei Ivanovich Gusev reads the notice and reacts approvingly. An American reporter named Archibald Skiles also sees it and is stunned. He assumes that the author must be either a fraud or a raving lunatic.

Building the constructivist set for Aelita (1924)

Building the constructivist set for Aelita (1924)

The workshop

Skiles goes to the modest shed/workshop where engineer Mstislav Sergeevich Los is constructing his spacecraft, a metallic egg about 8 and a half meters high and 6 meters in diameter. Los estimates that his trip to Mars will take only eight or nine hours, since he’ll be traveling at close to the speed of light. The spacecraft is powered by ultralyddite, a fine powder which is more powerful than any other known explosive (and which was discovered by Petrograd factory workers!)

Skiles asks who is financing the project, and Los says the Soviet Republic is. Skiles offers to pay Los in advance for his travel notes — six articles of 200 lines each at ten dollars per line. Los accepts payment.

Still from Aelita (1924)

Still from Aelita (1924)

Continue reading

Architecture and failed revolutions

Taken from notes for a review

Untitled.
Image: Elevation and floor plans
for Paxton’s Crystal Palace (1851)

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Douglas Murphy’s Architecture of Failure (2012)

On Paxton’s Crystal Palace (1851) and the failed revolutions of 1848:

[W]here there is self-aggrandizement, fear and doubt is never far away — the Great Exhibition being held in 1851 cannot help but bring forth images of revolutions and insurgency. The Great Exhibition was being organized and formulated in the wake of the failed European revolutions of 1848, and in the UK, the Chartists and the Anti-Corn Law movement threatened to unleash the same turmoil on British soil. In this context the Great Exhibition has been understood as a “counter-revolutionary measure,” as a symbolic plaster over open social wounds, but it was also moving in the direction of economic and political liberalization; “it offered the tantalizing prospect of implicitly supporting free trade but distracting the public from revolution.” It was a path between a volatile working class and a protectionist aristocracy. It is well documented that before the exhibition there were all kinds of worries — of assassinations, of terrorism, of petty violence, of disease, of infrastructural collapse, but it is equally well documented that the exhibition passed without any violence or even significant disruption; the hordes of anarchists failed to materialize. [Pgs. 22-23]

William Edward Kilburn, photograph of the Chartists' meeting at Kennington (1848), under five miles from Hyde Park

William Edward Kilburn, photograph of the Chartists’ meeting at Kennington (1848), under five miles from Hyde Park

Sketch of the interior of the Crystal Palace at Hyde Park (1851)

Sketch of the interior of the Crystal Palace at Hyde Park (1851)

Continue reading

Book Review: Frantz Fanon’s Black Skin, White Masks

Sunit Singh

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Image: Cover to the new Philcox translation of
Frantz Fanon’s Black Skin, White Masks (2008)

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Originally published in the Platypus Review.
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New York: Grove Press, 2008

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It is no coincidence that there is a new English translation of Black Skin, White Masks [Peau Noire, Masques Blancs (1952), hereafter BSWM], since in this first book, Frantz Fanon himself believed that the fight against racism had nowhere found more succor than in the United States. Fanon poetically describes the shorn “curtain of the sky” over the battlefield after the Civil War that first reveals the monumental vision of a white man “hand in hand” with a black man (196). Yet while blacks continue to remain segregated under Jim Crow, the situation for the French man of color haunted by liberal metropolitan racism, is rather different. He remains locked in an existential struggle for recognition, unaware that freedom means “when there are no more slaves, there are no masters” (194). Fanon contends in BSWM that there is no more insidious obstacle than racism to the realization of our species capacities or the completion of the historical dialectic. Of course this claim only makes sense if racism is treated, like in BSWM, as a symptom of capitalism. That is, even The Wretched of the Earth [Les Damnés de la Terre (1961), hereafter W of E], fails to achieve the depth of analysis in BSWM.[1] The Black Panther Eldridge Cleaver was presumably speaking about W of E in the quip that “every brother on a rooftop” in the 1960s was able to recite Fanon. For no one quoting BSWM can miss its incisive rebuke of black militancy as proffering a chimeric freedom or its bold claim about alienation as the exclusive privilege of a certain class of blacks. “Fervor,” the narrator in BSWM poignantly remarks, “is the weapon of choice of the impotent” (9 CLM).[2] The awful truth that no one, except a handful of academic leftists interested in presenting BSWM as an anti-humanist phenomenology,[3] reads this book anymore indicates the depth of the sea change in attitudes about race on the Left. But if the utopian interracial schema of BSWM speaks to us at all, this is a consequence of the peculiarity of the US as a “nation of nations,” where the experience of racism raises the dilemma of freedom with acuteness.

The historic importance of W of E to the New Left overshadows the brilliant analysis of racism in BSWM.[4] Even the appearance of a new translation on the scene scarcely alters the conditions of this elision. His latest translator, Richard Philcox, in his afterword to the retranslation of W of E, explains the relevance of — or rather, expresses the contemporary confusion about — Fanon thus: “We cannot forget the martyrdom of the Palestinians when we read…‘On Violence’….We cannot forget the lumpenproletariat, the wretched of the earth, who still stream to Europe from Africa, Iraq, Afghanistan, and the countries of the former Eastern bloc, living on the periphery in their shantytowns.” As Philcox laments, “[there are those who] still unreservedly and enthusiastically adopt the thought characteristics of the West.”[5] The Freud-Marx confluence in BSWM sits at odds with this politically naïve anti-imperialism. No doubt this at least partially explains why the new translation elicits a tepid foreword by Kwame Anthony Appiah. More pointedly, Appiah reads three themes as shared across both works — a critique of “the Eurocentrism of psychoanalysis,” a bid to reckon accounts with Negritude, and a concerted effort to develop a “philosophy of decolonization” — as if these formed a triptych. However this is no more than a trompe l’oeil. The concern with “disalienation” in the first book is non-identical with anxieties about “decolonization” in the latter: Whereas BSWM analyzes the wretchedness of racism under capitalism, W of E recoils from the task of pushing through what, in the conclusion to BSWM, is referred to as the “pathology of freedom” by virtue of its close identification with Third Worldism. On the other hand, the foreword seems apposite to this new translation, since the choices that Philcox makes in trying to render into English the peculiarity of the French in BSWM often coincide with the interpretation Appiah advances on the thematic unity of Fanon’s oeuvre. Hence, in its endeavor to restore some of the philosophically inflected categories (particularly in the fifth chapter), the new translation mirrors a wider historical trend privileging a descriptive phenomenology of race over a psychoanalytic interpretation.[6] The manner in which the new edition assumes the onus of parsing the French words nègre or noir (“black/the black man,” “negro,” or “nigger”) tends to blunt the affective charge of “negro” as well as the rhetorical use of “nigger” by preferring to update — although by no means always — these epithets with the more innocuous “black” or “the black man.” Part of the issue is that the French uses a number of words to express the gray scale that distinguishes black skin from white, “the Creoles, the Mullattoes, and Blacks,” (la békaill, le mûlatraille et la négraille), that in English are collapsed into “black/black man” or the more pejorative “negro/nigger.” Nevertheless, the cumulative effect is that the newer version shrouds a claim at the heart of BSWM: Blacks as much as whites share the connotations or stereotypes associated with what is “black,” so that the “nigger” is always someone else, somewhere else.[7] The new, “more accurate” translation painstakingly reconstructs the specificity of the numerous cultural references in the text, its idiosyncratic use of medical jargon, and its loanwords from existentialism. But these virtues are limited by the fact that it lacks the apparatus of a critical edition with which to adjudicate matters of nuance. Despite its infelicities, the older translation by Charles Lam Markmann, first issued in 1967, seems more aware of its intended audience; its age captures quaintly the historical texture of BSWM. The older translation was, in an important sense, more aware of the stakes of BSWM. Continue reading

The anti-political party: Tony Cliff and the Socialist Workers Party

by James Heartfield

Untitled.
Image: SWP founder and chief
theoretician Tony Cliff (1967)

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Reposted from Platypus Review.

Book Review:
Ian Birchall. Tony Cliff: A Marxist for His Time. London: Bookmarks, 2011.

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The Socialist Workers Party (SWP) is the largest political party left of the Labour Party, and has been active on the far left since 1977 and before that as the International Socialists since the 1960s. The party was led by Tony Cliff until his death thirteen years ago, and Ian Birchall, who has written this diligently researched memoir, is still a member since joining in the 1960s. Birchall’s “warts-and-all” examination is motivated by a marked unhappiness about A World To Win, the autobiography which Cliff apparently wrote based on recollection, without access to the relevant documentation. Cliff, Birchall remarks, was sometimes abrasive and “often underestimated the contributions of other comrades” (ix, 543). However, whatever its deficiencies, A World to Win narrates the story of the SWP pretty much as it appeared to Cliff, as one that was inseparable from his own life story. And as Cliff made clear, “there was no time in which militant workers were so open to us as in 1970–74,” under the Conservative Prime Minister Edward Heath, “not before and not since.”[1] Yet if we take this claim seriously, no organization better embodies the failure of the British workers to take power than the Socialist Workers Party, which has endured for more than half a century, though not for the reasons that its leaders think.[2] Indeed, it might be argued that Cliff’s real achievement was to found a movement that rode a wave of disaffection from mainstream politics, unburdened by too many dogmatic ideas.

Birchall recounts that Tony Cliff joined the small Trotskyist Revolutionary Communist League in Palestine before coming to Britain after the Second World War. The movement he joined faced some big problems. First, like all far left groups, it was guilty by its association with the repressive dictatorship that Stalin had built in the USSR. Second, the Trotskyists were saddled with an analysis that the economic crisis would get much worse after the Second World War (the destruction of the war had laid the basis for a revival). Third, globally, the working classes were divided between the peoples of the developing world, who were denied their freedom by military imperialism, and those of the developed world, who tended to support reforms offered by the state.

It was in this context that Cliff started to develop new theories to explain the new conditions in which the Left found itself, along with his early collaborators Mike Kidron and later Nigel Harris. He broke with orthodox Trotskyism to argue that the Soviet Union was not socialist, but actually capitalist, “state capitalist,” only masquerading as socialist (anti-Stalinists like Max Schachtman and Raya Dunayevskaya drew similar conclusions, and later some Maoists argued the point). He also countered the prevailing claims of the Marxist left that the 1960s would be years of crisis, arguing that government spending on arms would boost the economy, what Cliff referred to as the “permanent arms economy.” Lastly, against British comrades who believed in the importance of Lenin’s argument about imperialism, Cliff held that it was not the highest stage beyond which capitalism could develop, but the “highest stage but one.” Together, Cliff thought of the theories of “state capitalism,” the “permanent arms economy,” and the end of imperialism as a “troika” of intellectual achievements.

Tony Cliff during the 1950s

Tony Cliff during the 1950s

Although Birchall does not acknowledge it, these were not really theories so much as an intellectual spinning of the facts, worked up to avoid specific problems. It was wise to say that the International Socialists did not want to make Britain into the Soviet Union, but bizarre to say that what was wrong with Stalinism was that it was capitalist, as if “capitalist” were a word that you applied to anything that you did not like. For as Kidron went on admit, the “state capitalist” “analysis was never a general theory,” and the “permanent arms economy” was a piece of Keynesian thinking.[3] These “theories” saddled the group with false prognoses that had to be reversed later on. The spending on arms, which was credited with preserving capitalism, was later credited with precipitating a new crisis. And while the International Socialists thought that Lenin’s theory of imperialism was superseded in the 1960s (just as the conflicts in Algeria, Vietnam, Northern Ireland, South Africa and elsewhere were mounting) the SWP later embraced the struggle against imperialism in 2003 when it rallied to support for what the party called “the resistance” in Iraq and Afghanistan.[4] Continue reading

Karl Korsch's Marxismus und Philosophie

August Thalheimer, “Book Review: Karl Korsch, Marxismus und Philosophie

Leipzig: C. L. Hirschfeld, 1923

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Image: Cover to the first edition of Korsch’s
Marxismus und Philosophie (1923)

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Platypus Review 48 | July–August 2012

The first English translation of August Thalheimer’s 1924 review of Karl Korsch’s seminal work, Marxism and Philosophy, appears below. The review originally appeared in the Soviet journal Under the Banner of Marxism(Pod Znamenem Marksizma, 4-5 [1924]: 367–373). For an earlier discussion of Korsch’s book, see Chris Cutrone’s review of the 2008 reprint of Marxism and Philosophy released by Monthly Review Press, in Platypus Review 15 (September 2009), and the original translation of Karl Katusky’s review of Korsch that was published in Platypus Review 43 (February 2012).

Reposted from The Platypus Review.

The task that Karl Korsch sets himself in the article comprising the first part of his “Historical-logical Studies on the Question of the Materialist Dialectic,” boils down to the elucidation of the problem of the interrelation of Marxism and philosophy.[1] The article begins by pointing out that the importance of this question has not been recognized until the present day, and that this ignorance characterizes the bourgeois school of philosophy as well as circles of Marxist academics. “For professors of philosophy, Marxism was at best a rather minor sub-section within the history of nineteenth-century philosophy, dismissed as ‘The Decay of Hegelianism’” (52).

As for the Marxist theoreticians, including also the orthodox ones, they too failed to grasp the importance of the “philosophical side” of their own theory. True, they proceeded from different considerations than the professors of bourgeois philosophy, and even assumed that in this they followed exactly the footsteps of Marx and Engels, because ultimately the latter two would sooner “abolish” than create philosophy. But this attitude of the Marxist theoreticians — the leaders of the Second International — to the problem of philosophy can be considered satisfactory from the viewpoint of Marxism precisely insofar as Feuerbach’s attitude to Hegel’s philosophy satisfied Marx and Engels. Shoving philosophy unceremoniously aside, the cultivation of a negative attitude toward its problems did not occur without impunity and resulted in such curiosities as the confession of faith by some Marxists in Schopenhauer’s philosophy. Continue reading

Malcolm Christ, or the Anti-Nietzsche

Re­view: Mal­colm Bull,
Anti-Ni­et­z­sche (2011)

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Im­age: Pho­to­graph of
Friedrich Ni­et­z­sche (1882)
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On the Left’s re­cent anti-Ni­et­z­schean turn

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[W]hat makes Ni­et­z­sche’s in­flu­ence so un/canny is that there has nev­er been ad­equate res­ist­ance from a real Left.

— Geoff Waite, Ni­et­z­sche’s Corps/e (1996)

Few thinkers have en­joyed such wide­spread ap­peal over the last forty years as Ni­et­z­sche.

— Peter Thomas, “Over­man and
the Com­mune” (2005)

Op­posed to every­one, Ni­et­z­sche has met with re­mark­ably little op­pos­i­tion.

— Mal­colm Bull, “Where is the
Anti-Ni­et­z­sche?” (2001)

If Ni­et­z­sche’s ar­gu­ments could be said to have gone un­chal­lenged dur­ing the second half of the twen­ti­eth cen­tury, as the above-cited au­thors sug­gest, the same can­not be said today. Be­gin­ning in the early 1990s, but then with in­creas­ing rapid­ity over the course of the last dec­ade, a dis­tinctly anti-Ni­et­z­schean con­sensus has formed — par­tic­u­larly on the Left. Re­cent years have wit­nessed a fresh spate of texts con­demning both Ni­et­z­sche and his thought as ir­re­deem­ably re­ac­tion­ary, and hence in­com­pat­ible with any sort of eman­cip­at­ory polit­ics. Nu­mer­ous au­thors have con­trib­uted to this shift in schol­arly opin­ion. To wit: Wil­li­am Alt­man, Fre­drick Ap­pel, Mal­colm Bull, Daniel Con­way, Bruce De­twiler, Don Dom­bow­sky, Ishay Landa, Domen­ico Los­urdo, Corey Robin, and Geoff Waite. The list goes on.

Even a curs­ory glance at these writ­ings, however, suf­fices to re­veal some of the deep fis­sures that run between them. A great meth­od­o­lo­gic­al het­ero­gen­eity in­forms their re­spect­ive ap­proaches. Bull, for ex­ample, in­sists that to over­come the se­duct­ive qual­ity of Ni­et­z­sche’s ideas it is vi­tal not to read like him (“read­ing for vic­tory”);1 Alt­man seems to be­lieve, in­versely, that in or­der to un­der­mine his per­vas­ive in­flu­ence, it is ne­ces­sary to write like him.2 The con­tent of their cri­ti­cisms is far from uni­vocal, either. One com­mon thread that unites them is Ni­et­z­sche’s no­tori­ous hos­til­ity to mod­ern demo­crat­ic ideals, but even then the points of em­phas­is are ex­tremely di­ver­gent. While some crit­ics of Ni­et­z­sche prefer to re­main with­in the realm of polit­ics prop­er, oth­ers re­gister his op­pos­i­tion to demo­cracy at the level of eth­ics or aes­thet­ics. Dom­bow­sky falls in­to the former of these camps, seek­ing to trace out — through a series of elab­or­ate and im­pres­sion­ist­ic in­fer­ences re­gard­ing the au­thor’s read­ing habits, a kind of bib­li­o­graph­ic­al “con­nect the dots” — the secret of “Ni­et­z­sche’s Ma­chiavel­lian dis­ciple­ship.”3 Us­ing a more eth­ic­al frame­work, writers like Con­way rather look “to il­lu­min­ate the…mor­al con­tent of his polit­ic­al teach­ings.”4 Con­versely, in his book Ni­et­z­sche Con­tra Demo­cracy, Ap­pel loc­ates Ni­et­z­sche’s anti-demo­crat­ic im­pulse as emer­ging out of his con­cern with artist­ic prac­tices, in the con­stru­al of “polit­ics as aes­thet­ic activ­ity.”5

But whatever dif­fer­ences may ex­ist in their in­ter­pret­a­tion of the man and his thought, one thing is cer­tain: the tide has turned de­cis­ively against Ni­et­z­sche on the Left of late. Not that this is an en­tirely un­wel­come de­vel­op­ment. The vogue of French Ni­et­z­schean­ism, from Ba­taille and Deleuze down through Der­rida and Fou­cault, has been every bit as tire­some as its vul­gar anti-Ni­et­z­schean coun­ter­part. In light of the re­cent re­valu­ation of Ni­et­z­sche’s philo­sophy, however, we find ourselves com­pelled to ask wheth­er the anti-Ni­et­z­schean turn of the last few years truly sig­nals an end to the sway his ideas have held over the Left. Are we to be fi­nally dis­ab­used of his “per­ni­cious” in­flu­ence? Is this per­haps the twi­light of the ido­lo­clast? Continue reading

Against what radicals?

A critical response to Aaron Bady’s
Lincoln review in Jacobin

Abraham Lincoln will take no step backward. His word has gone out over the country and the world, giving joy and gladness to the friends of freedom and progress wherever those words are read, and he will stand by them, and carry them out to the letter.

— Frederick Douglass, “Emancipation Proclaimed” (October 1862)

President Lincoln,

We congratulate the American people upon your re-election by a large majority. If resistance to the Slave Power was the reserved watchword of your first election, the triumphant war cry of your re-election is Death to Slavery.

From the commencement of the titanic American strife the workingmen of Europe felt instinctively that the star-spangled banner carried the destiny of their class. The contest for the territories which opened the dire epopee, was it not to decide whether the virgin soil of immense tracts should be wedded to the labor of the emigrant or prostituted by the tramp of the slave driver?

The workingmen of Europe feel sure that, as the American War of Independence initiated a new era of ascendancy for the middle class, so the American Antislavery War will do for the working classes. They consider it an earnest of the epoch to come that it fell to the lot of Abraham Lincoln, the single-minded son of the working class, to lead his country through the matchless struggle for the rescue of an enchained race and the reconstruction of a social world.

— Karl Marx, “Letter to Abraham Lincoln” (1865)

Marx did not, of course, consider Abraham Lincoln a communist; this did not, however, prevent Marx from entertaining the deepest sympathy for the struggle that Lincoln headed. The First International sent the Civil War president a message of greeting, and Lincoln in his answer greatly appreciated this moral support.

— Leon Trotskii, “Mexico and Imperialism” (1938)

Aaron Bady, a student at UC Berkeley, recently contributed a review of the Spielberg-Kushner blockbuster Lincoln to Jacobin‘s online blog. One of the sad consequences of hanging around people who work extensively on the history of the antebellum US, as well as the Civil War and Reconstruction periods, and the Marxist historiography thereof (the various accounts given it by Marx, Lenin, and the young Genovese, to name a few), is that I can’t help but roll my eyes at the pseudo-radicalism evinced by reviews like this.

They either distort facts about the history or rely on lazy New Left tropes about how it’s all just a plot to aggrandize whitey and reassert the gratitude of the oppressed to their former oppressors, who awoke one morning and beneficently decided to liberate them. It ultimately boils down to this dreary, cloying, and by now insufferable Alltagsgeschichte point about the need to write history “from below” as opposed to history “from above” — a false dichotomy if ever there was one. Even then, the article requires extremely tendentious readings of more serious historians like Eric Foner or Robin Blackburn to sustain it.

Communist Party USA meeting in Chicago, 1939: Even the Stalinists had better historical consciousness

Communist Party USA meeting in Chicago, 1939: Even the Stalinists had better historical consciousness

Despite the not insignificant role of newly-freed blacks serving in the Union military, as well as by slaves taking it upon themselves to cast off the yoke of their masters, general emancipation certainly would not have come about were it not for the bloody, protracted, armed struggle of Northern armies against the forces of the South. The collapse of the plantation system of slavery in the South was hardly inevitable; it cannot be chalked up to the struggle of the enthralled on the basis of any sort of “inherent” freedom or dignity that they had hitherto been denied. Bady does not deny wholesale the historical importance of such acts as the Emancipation Proclamation, but he does seem to suggest that their importance was purely rhetorical or symbolic (i.e., not political). When a Frenchman of Engels’ acquaintance sought to dismiss Lincoln’s address on these grounds, Marx’s reply was brief but devastating:

The fury with which the Southerners are greeting Lincoln’s acts is proof of the importance of these measures. Lincoln’s acts all have the appearance of inflexible, clause-ridden conditions communicated by a lawyer to his opposite number. This does not, however, impair their historical import and does, in actual fact, amuse me when, on the other hand, I consider the drapery in which your Frenchman enwraps the merest trifle.

New Leftism dies hard.

Critics like Bady would like to see a more “representative” sample set, which in the end amounts to nothing more than superficial pandering to ideas about political correctness that may be even more shallow, all accomplished through nauseatingly ostentatious displays of “diversity.” It’s the most disgusting, condescending tokenism dressed up as somehow vaguely radical. In reality, of course, it’s just the old, preening liberal commonplace about the way minorities are underrepresented in Hollywood.

If nothing else, this review provides still more proof that a movie (or work of art, or piece of music, or whatever) can be bad/boring and yet the reviews criticizing it can outdo it in their utter banality.

Alexander Hesler (Springfield, Illinois): Abraham Lincoln; Albumen print, 6.5 x 8.5 inches (1860)

But there’s a deeper political subtext at work in Brady’s review. It comes through in lines like these:

[G]etting the radicals in line is important in the political arena because it allows moderates like Lincoln or Obama to operate through consensus.

As Chris Cutrone has pointed out, Obama’s not a compromiser. Obama doesn’t even have principles to compromise. Nor is he a “moderate,” whatever that might mean today. To contrast:

1. Obama’s a right-wing politician who has to this point failed to implement his right-wing political agenda.
2. Lincoln was a moderate Abolitionist who succeeded in abolishing slavery. 

Yes, Reconstruction failed, and blacks in America were by no means in the clear. But Lincoln built his career in the aftermath of the Dred Scott decision, and was a firm abolitionist throughout. He was often a reluctant actor, and his hand was forced by History itself, but Marx and the First International in general (both socialists and anarchists) were absolutely right to celebrate him.

In terms of “getting the radicals in line,” who does Obama have to “get in line” who’s a radical? Nancy Pelosi? You think he gives a damn about the DSA or the other lite-lefty groups that groveled in support of him around the election? Lincoln had Thaddeus Stevens running the House of Representatives to deal with. Stevens’ radicalism and outright bellicosity would have scared even the most leftish Obamaites of today into reaction. The same goes with Frederick Douglass, who while not a member of government was a public intellectual figure whose standing far exceeds that of any US leftist of recent memory. And that’s to say nothing of Robert Gould Shaw, who led the black regiment portrayed in the film Glory in the charge on Battery Wagner (in which he perished), who was a fanatical supporter of Lincoln. There’s nothing even remotely equivalent for Obama.

Ultimately, viewing Obama as a “compromiser” who has to “get radicals in line” strikes me as the opinion of someone who actually thinks that Obama and the Dems are salvageable. The person who wrote this is simply vying for a place within the Democratic Party — i.e., as one of the so-called “radicals.” If Spielberg and Kushner (neither of whom I exactly like, for the record) wanted to make a misguided comparison of Obama to Lincoln, then the author of this review tacitly accepted this comparison — and tried to elevate himself to the rank of a “radical” opposition member within the President’s party. In other words: someone whose position carries real political weight, whose opinions Obama might actually have to take into consideration before starting his next war.

Review: Orbital, Orbital 2 (Brown Album)

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IMAGE: Cover to Orbital’s
Brown Album
 (1993)
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Orbital 2 is a sophomore release for the ages. With expectations riding high off of their already revolutionary self-titled LP, Orbital set to work on a sequel in the winter of 1993. The fruit of their labors during these months, Orbital 2 (also known as the Brown Album), constitutes an astounding accomplishment — a timeless masterpiece still virtually unmatched within the genre. On this album, the brothers Hartnoll achieved an almost perfect balance between the ambient sound they had developed on the previous record and a new strain of hyper-futuristic trance. It cemented Orbital’s place as pioneers within trance and ambient techno and prepared the way for artists like Aphex Twin, who toured with them following the album’s release.

The songs on Orbital 2 are constructed methodically, according to a set pattern of mutation that persists more or less throughout the album. This grants the album its uncanny integrity. Each track typically proceeds in a cumulative fashion, establishing a central motif around which successive layers are then added. As new elements enter in, others recede into the background or fade entirely, only to reappear in fresh combinations later in the song. Every part simulates the whole to which it belongs, similar in this way to a fractal. Orbital weave together these constituent parts in a manner that almost approximates a lemniscate infinity — an arching ebb and flow along a laser grid whose contours have been swollen by constant digital effluxion.
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