Right now the insurrectionary ultraleft is abuzz at the release of a new document by the so-called “Invisible Committee,” entitled A Nous Amis [To Our Friends]. For now it’s only available in French, but a translation is expected to appear under the Semiotext(e) brand as early as January 2015. I’ll probably read it once it comes out. Apropos its publication, however, I thought I’d take a look back at some of the enthusiasm and criticism generated by the group’s 2009 title, The Coming Insurrection.
Let’s start with the enthusiasm. John Cunningham wrote an appreciative piece over at Mute that explains the history and context behind the Invisible Committee’s weirdly anti-social politics — their various perversions and inversions. Cunningham situates them within the emerging “communization” milieu (an appellation that seems to have stuck, given their inclusion in Benjamin Noys’ collection Communization and Its Discontents). Predictably, Geoff Bailey of the International Socialist Review, a Cliffite theory rag, took a much more negative stance in his article “Searching for the New, Resurrecting the Old.” Bailey sees The Coming Insurrection as tragically out of touch with the return of familiar patterns, conditions conducive to normal soft-Trot recruitment drives: “[T]he authors have overlooked some of the very real changes — the globalization of production, the expansion of access to communication technology, and the onset of new a systemic crisis — that open up new possibilities for rebuilding a revolutionary movement, even as they present new challenges.”
The following article by my friend Ashley Weger takes a different path. Weger, unlike Bailey, readily acknowledges the deep discontinuity of the present with the revolutionary movements of the past. Unlike Cunningham, however, she does not find the Invisible Committee’s reworking of traditional problematics all that promising. Some might dismiss Weger’s simply because it first ran in the Platypus Review, but such prejudices are silly. (I’m not even sure whether Platypus is still publishing; their last issue was the combined August-September issue, appeared late, and only had one mammoth panel transcript. October has no new issue yet, unsurprising considering the pitiful turnout at their inaugural European convention and ongoing boycott of their events).
A couple of Weger’s allusions to pop culture are a bit too clever or cute for my taste, but other lines are devastating. Regardless, this is a great piece.
Platypus Review 27
September 1, 2010
One of the results of these recent movements is the understanding that henceforth a real demonstration has to be “wild,” not declared in advance to the police. Having the choice of terrain, we can, like the Black Bloc of Genoa in 2001, bypass the red zones and avoid direct confrontation. By choosing our own trajectory, we can lead the cops, including unionist and pacifist ones, rather than being herded by them. In Genoa we saw a thousand determined people push back entire buses full of Caribinieri, then set their vehicles on fire. The important thing is not to be better armed but to take the initiative. Courage is nothing, confidence in your own courage is everything.
— The Invisible Committee,
The Coming Insurrection
These few sentences prescribe the Invisible Committee’s advice for today’s budding radical. Concurrently serving as agitator and guidance counselor, their pamphlet’s understanding of the path towards overcoming capitalism is woven through with the demand to abandon the fear and inhibition taming one’s revolutionary, insurrectionary potential. As a theoretical justification for tactics of subversion, violence, and destruction in the name of anti-capitalism, The Coming Insurrection was without a doubt in the minds, hearts, and backpacks of the black-clad protesters who converged on, collided with, and combusted cop cars in protest of the Toronto G20 Summit in June . Perhaps less apparent is the manner in which the emphasis on the propaganda of the deed, à la the insurrectionists and those participating in Black Bloc actions, is hardly restricted to the usual, sable-appareled suspects. Rather, this lust for radical change rooted in “real struggle” represents the culture of the contemporary anti-capitalist Left en masse, and is reflective of a politics whose fervent affirmation of action expresses a non-critical, reified understanding of society.
Despite seemingly great differences between “mainstream” protest and “extremist” tactics, Black Bloc methods and the theory of the insurrectionists are in reality only more acute expressions of a political outlook shared by the contemporary activist Left as a whole: a naïve, ahistorical asseveration of action, despite the Left’s continued downward descent into the abyss of meaninglessness. Marx once described the predicament of emancipation being fettered by a gulf between thought and action, famously concluding that “philosophers have hitherto only interpreted the world in various ways; the point is to change it.” The mantra of the 21st century left seems to have amended this evaluation, posing that the point is to resist it. This fixation on resistance, contrary to popular imagination, does not reveal the Left’s strength, but rather its consensual degradation into pure symbolism. The actions, antics, and aftermath of the G20 protests underscore the current crisis of the Left: not a rain of rubber bullets aimed at it, but the perverse, perennial celebration of its own comatose state.
Global gatherings of the G20 have been celebrated for bringing together all flavors of left activism: religious social justice types pleading for peace, eco-warriors distraught over the destruction of Mother Earth, dozens of infinitesimal sectarian groups ironically endorsing the power of the masses, Fosteresque entryist union organizers championing any cause that gives their local more street cred, anarchists equipped with tear-gas-ready bandanas, hoards of protestors decked out in “Fuck the G20” shirts and marching to chants of equal chutzpah, and enough Tibetan flags to make one think he or she is jamming at a Beastie Boys concert circa 1994. The uncomfortable, odd couple dynamic of this conglomeration is a decades-long tradition, for these unlikely comrades share the streets time and time again, as they did in 1999 while battling in Seattle and in the host of protests against corporate criminals, global hegemony, and world capital that populate the landscape of the Left, post-collapse. Protest, it has been decided, is the least common denominator amongst what constitutes itself as the Left today, the arena in which divides are bridged in the name of unity against the enemy of all.
While constantly conceptualized as unprecedented, this form of politics is in reality formulaic, and the storyline of the G20 in Toronto has only reproduced the equation. Thousands gather for state-sanctioned, peaceful demonstrations seeking to inform those in power what democracy looks and sounds like — apparently, like hundreds of people mechanically shouting in unison. As the demonstration unfurls, a small militant population destroys property as a gesture of their “autonomy” and fearlessness to resist the intimidating batons and tear gas of police officers outfitted in riot gear. This is followed by intense retaliation from the police officers, chiefly against persons who committed no crime. Indeed, the G20 resulted in the largest mass arrest in Canadian history. To the embarrassment of police officers and the city of Toronto, nearly all these arrests and detainments, whether the result of the frenzy of the moment or an intentional abuse of power, were without merit. Continue reading