Introduction to Ivan Segré

.
.

My introduction to Ivan Segré’s polemical review of Whites, Jews, and Us (2016), by Houria Bouteldja, follows below. The full review, translated by Ann Manov, can be read over at the LA Review of Books. Be sure to check it out; it’s long but excellent.

.
Houria Bouteldja is a controversial figure in France. She is the spokeswoman of the Parti des indigènes de la République (PIR), a group (and now political party) founded in the wake of the 2005 Paris riots to promote decolonial politics, a “third way” beyond divisions of left and right. Decolonial theory originated as a discursive framework among Latin American academics during the early 2000s, but soon spread to other parts of the world. Unlike postcolonial theory, with which it is often confused, the premise here is that one cannot speak of life today as “after” colonialism. For the PIR, despite the collapse of Europe’s overseas colonies, “decolonization has yet to be finished” (as Bouteldja told Saïd Mekki in a 2009 interview). In 2012, Bouteldja described their outlook to a Madrid audience as more of a mentalité: “Being decolonial is above all an emancipated state of mind.” The PIR’s position on this count clearly echoes the work of Frantz Fanon (among others), whose writings are frequently referenced in Bouteldja’s own.

Long before the release of Les Blancs, les Juifs et nous in 2016, Bouteldja was already known to the French public for her incendiary statements. Her book-length debut — a poetic, almost literary text, more manifesto than treatise — continues in this vein. Bouteldja opens with a chapter entitled “Shoot Sartre!”, a common refrain heard from pro-colonial French nationalists during the war in Algeria. She provocatively appropriates the refrain, not because she agrees Sartre should have been shot for supporting Algerian independence, of course, but to criticize his continued support of Israeli independence after 1967. Instead, she claims as a “hero” of decolonial politics former Iranian president Mahmoud Ahmadinejad, whom Bouteldja praises, with some reluctance, for declaring “there are no homosexuals in Iran” at Columbia University in 2007 — in other words: “at the heart of empire.” She takes the risk of admiring the statement’s provocation, even if she also explicitly recognizes that Ahmadinejad was lying. But in him, she sees “an arrogant indigenous man” speaking up to the West, something Sartre was ultimately — when it came to the issue of Zionism — unable to do. For very different reasons having to do with history and the discourses of sexuality in the West and the Middle East, Joseph Massad, a professor at Columbia, reached a conclusion similar to Ahmadinejad’s a year before in Desiring Arabs, a work Bouteldja cited in her 2013 critique of “gay universalism.” Evidently, avoiding the charge of homophobia is not a priority for Bouteldja. The more important, more fundamental issue (“the only real question,” as she puts it) is the oppressed status of the indigenous. In a chapter titled “We, Indigenous Women,” Bouteldja considers the risk of indigenous masculinity imitating white male masculinity, and asks instead “which part, in the testosterone-laden virility of the indigenous male, resists white domination.” That part can be used, she suggests, “toward a project of common liberation.” Continue reading

Resources on communization

“Com­mun­iz­a­tion” is a the­or­et­ic­al cur­rent that emerged from the French ul­traleft after 1968. Gilles Dauvé is usu­ally cred­ited with coin­ing the term ac­cord­ing to its con­tem­por­ary use in his 1972 es­say on “Cap­it­al­ism and Com­mun­ism” (though in­ter­est­ingly, a cog­nate ap­peared in Eng­lish as early as 1849 in the journ­al of the Brit­ish Owen­ite Good­wyn Barmby, The Pro­methean). Later in that dec­ade, the ed­it­or­i­al col­lect­ive Théo­rie Com­mu­niste ex­pan­ded on the no­tion in at­tempt­ing to the­or­ize “com­mun­ism in the present tense.” It be­came the linch­pin of their more pro­cess-ori­ented vis­ion of how to tran­scend cap­it­al­ism. Rather than pos­it­ing com­mun­ism as some sort of end-goal or a fi­nal state to be achieved after an in­def­in­ite peri­od of trans­ition, com­mun­iz­a­tion un­der­stands it­self as an on­go­ing state of move­ment or flux. Or, as Léon de Mat­tis ex­plains, com­mun­iz­a­tion in­volves “the over­com­ing of all ex­ist­ing con­di­tions can only come from a phase of in­tense and in­sur­rec­tion­ist struggle dur­ing which the forms of struggle and the forms of fu­ture life will take flesh in one and the same pro­cess.”

A num­ber of art­icles by Gilles Dauvé, Karl Nes­ic, Bruno As­tari­an, and oth­er mem­bers of the group Troploin have been trans­lated in­to Eng­lish, along with pieces by Ro­land Si­mon, Bern­ard Ly­on, Léon de Mat­tis, and oth­er mem­bers of the groups Blau­machen or Théo­rie Com­mu­niste. Per­haps the best work on com­mun­iz­a­tion to ap­pear in Eng­lish to date, however, is the ori­gin­al ma­ter­i­al put out by End­notes, which formed in 2008 after a po­lem­ic between Brit­ish pub­lic­a­tion Auf­heben and Théo­rie Com­mu­niste. Moreover, the transat­lantic peri­od­ic­al Sic then co­alesced in 2011, pub­lish­ing its second and fi­nal is­sue in 2014. (The journ­al has since be­come de­funct, re­portedly as the res­ult of dis­agree­ments over the overly “aca­dem­ic” in­terest in the the­ory dis­played by the Amer­ic­an wing com­pared with fo­gies meet­ing in forests back in France. Not to men­tion the shit­storm that en­sued once it was dis­covered that Wo­land, one of Sic’s con­trib­ut­ors, had be­come a high-level func­tion­ary for Syr­iza in Greece. Dia­lect­ic­al De­lin­quents first blogged about it back in April of 2015, eli­cit­ing a series of re­sponses and re­crim­in­a­tions).

You can down­load full-text PD­Fs of the fol­low­ing com­mun­iz­a­tion texts by click­ing be­low:

Miscellaneous
.

  1. Gilles Dauvé and François Mar­tin, The Ec­lipse and Ree­m­er­gence of the Com­mun­ist Move­ment (1997, 2015)
  2. Gilles Dauvé, A Con­tri­bu­tion to the Cri­tique of Polit­ic­al Autonomy (2008)
  3. Ben­jamin Noys, ed., Com­mun­iz­a­tion and Its Dis­con­tents (2011)
  4. Bruno As­tari­an, Gilles Dauvé, Jean Bar­rot, Everything Must Go! The Ab­ol­i­tion of Value (2016)

End­notes
.

  1. End­notes 1: Pre­lim­in­ary Ma­ter­i­als for a Bal­ance Sheet of the Twen­ti­eth Cen­tury (Oc­to­ber 2008)
  2. End­notes 2: Misery and the Value-Form (April 2010)
  3. End­notes 3: Gender, Race, Class, and Oth­er Mis­for­tunes (Septem­ber 2013)
  4. End­notes 4: Unity in Sep­ar­a­tion (Decem­ber 2015)

Sic
.

  1. Sic: In­ter­na­tion­al Journ­al for Com­mun­iz­a­tion, Volume 1 (Novem­ber 2011)
  2. Sic: In­ter­na­tion­al Journ­al for Com­mun­iz­a­tion, Volume 2 (Janu­ary 2014)

Chuǎng
.

  1. Chung 1: Dead Generations (2015)

I have nu­mer­ous ob­jec­tions to the vari­ous strands of com­mun­iz­a­tion the­ory, though I find the prob­lems it’s raised to be im­port­ant. These may be briefly enu­mer­ated.

First of all, I am not con­vinced that the no­tion of a “trans­ition­al peri­od” is so prob­lem­at­ic that it must be done away with al­to­geth­er. Marx main­tained in his “Cri­tique of the Gotha Pro­gram” (1875) that “between cap­it­al­ist and com­mun­ist so­ci­ety lies the peri­od of the re­volu­tion­ary trans­form­a­tion of the one in­to the oth­er. Cor­res­pond­ing to this is also a polit­ic­al trans­ition peri­od in which the state can be noth­ing but the re­volu­tion­ary dic­tat­or­ship of the pro­let­ari­at.” Seizure of state power, wheth­er first “smashed” or left re­l­at­ively in­tact, is ana­thema to the com­mun­izers. En­gels’ quip about the ex­iled Blan­quist com­munards also comes to mind: “These thirty-three are com­mun­ists be­cause they ima­gine that, as soon as they have only the good will to jump over in­ter­me­di­ate sta­tions and com­prom­ises, everything is as­sured, and if, as they firmly be­lieve, it ‘be­gins’ in a day or two, and they take the helm, ‘com­mun­ism will be in­tro­duced’ the day after to­mor­row. And they are not com­mun­ists if this can­not be done im­me­di­ately. What child­ish naïveté to ad­vance im­pa­tience as a con­vin­cing the­or­et­ic­al ar­gu­ment!”

Second, I do not ac­cept the premise, ad­vanced by both End­notes and Théo­rie Com­mu­niste, that “pro­gram­mat­ism” is dead and gone. “Pro­gram­mat­ism” broadly refers to the era of work­ing-class polit­ic­al pro­grams, so­cial­ist parties and syn­dic­al­ist uni­ons, in which in­di­vidu­als’ status as pro­du­cers was af­firmed. All claims to polit­ic­al le­git­im­acy were thought to flow from this fact. Though they dif­fer some­what on the dates that bookend this peri­od­iz­a­tion, the two journ­als share the same gen­er­al con­clu­sion that this era is at an end. Joshua Clover and Aaron Ben­anav summed it up suc­cinctly in a 2014 art­icle, “Can Dia­lectics Break BRICs?”:

The col­lect­ive ex­per­i­ence of work and life that gave rise to the van­guard party dur­ing the era of in­dus­tri­al­iz­a­tion has passed away with in­dus­tri­al­iz­a­tion it­self. We re­cog­nize as ma­ter­i­al­ists that the cap­it­al-labor re­la­tion that made such a party ef­fect­ive — not only as idea but as real­ity — is no longer op­er­at­ive. A changed cap­it­al-labor re­la­tion will give rise to new forms of or­gan­iz­a­tion. We should not cri­ti­cize present-day struggles in the name of ideal­ized re­con­struc­tions from the past. Rather, we should de­scribe the com­mun­ist po­ten­tial that presents it­self im­man­ently in the lim­its con­fron­ted by today’s struggles.

Richard Ru­bin of Platy­pus raised some points back in 2013 with which I still for the most part agree. While End­notes’ ap­prais­al of the polit­ic­al im­pot­ence of the Left in the present is sim­il­ar to that of the Platy­pus, Ben­anav con­ten­ded that the lat­ter’s ana­lys­is did not pen­et­rate down to the hard un­der­ly­ing real­it­ies that ex­plain why this is the case. By re­main­ing at the level of ideas, fo­cus­ing on ideo­lo­gic­al re­gres­sions and the dia­lectics of de­feat, Platy­pus failed to see the changed so­cioeco­nom­ic con­di­tions that lie be­neath. “Fail­ing to see this ma­ter­i­al basis for the death of the Left, Platy­pus is help­less to de­scribe the char­ac­ter of class struggle over the last dec­ade and a half,” Ben­anav ar­gued. “Their per­spect­ive com­pletely cov­ers over the real gap that sep­ar­ates the present from the past. Work­ers are only able to find a com­mon in­terest di­luted through the ex­tra­ver­sion of class be­long­ing in­to some oth­er weakened form of an af­firm­able share of ex­ist­ence.” Even­tu­ally, Ru­bin countered. “It is true in a cer­tain sense that the con­di­tions for re­volu­tion emerge from struggle, but there are many dif­fer­ent forms of struggle. People do not al­ways come to the con­clu­sion that they should struggle, and even then they of­ten struggle in un­pro­pi­tious ways.”

Un­like End­notes, I be­lieve the so­cial­ist work­ers’ move­ment re­mains the un­sur­pass­able ho­ri­zon through which alone cap­it­al­ism can be over­come. If these older mod­al­it­ies of struggle no longer have any real pur­chase on the world, then it is not just a par­tic­u­lar form of polit­ics that has seen its last but rather polit­ics it­self. Len­in once re­marked that polit­ics prop­er only be­gins once you start count­ing in the mil­lions: “As long as it was (and inas­much as it still is) a ques­tion of win­ning the pro­let­ari­at’s van­guard over to the side of com­mun­ism, pri­or­ity went and still goes to pro­pa­ganda work; even pro­pa­ganda circles, with all their pa­ro­chi­al lim­it­a­tions, are use­ful un­der these con­di­tions, and pro­duce good res­ults. But when it is a ques­tion of prac­tic­al ac­tion by the masses, of the dis­pos­i­tion, if one may so put it, of vast armies, of the align­ment of all the class forces in a giv­en so­ci­ety for the fi­nal and de­cis­ive battle, then pro­pa­gand­ist meth­ods alone, the mere re­pe­ti­tion of the truths of ‘pure’ com­mun­ism, are of no avail. In these cir­cum­stances, one must not count in thou­sands, like the pro­pa­gand­ist be­long­ing to a small group that has not yet giv­en lead­er­ship to the masses; in these cir­cum­stances one must count in mil­lions and tens of mil­lions.”

Some fur­ther ob­jec­tions with which I gen­er­ally con­cur were made by Don­ald Par­kin­son already more than a year ago. Oth­er points of con­ten­tion are fleshed out in the piece be­low, by some Ger­man com­rades in Kos­mo­prolet. End­notes trans­lated this piece last year, to vent­ri­lo­quize their “frus­tra­tion with the way [com­mun­iz­a­tion] has be­come as­so­ci­ated with a new the­or­et­ic­al brand and/or rad­ic­al iden­tity.” It’s a great piece.

tullio-crali-aerial-machine-1980

On communization and its theorists

Kosmoprolet
January 2016
.

.
.

This text was ori­gin­ally pub­lished in the Friends’ journ­al Kos­mo­prolet as a re­sponse to Théo­rie Com­mu­niste’s cri­tique of the Friends’ 28 Theses on Class So­ci­ety. A trans­la­tion of Théo­rie Com­mu­niste’s ori­gin­al cri­tique can be found here.

.
In the 1970s, some­body in France in­ven­ted the word com­mun­iz­a­tion in or­der to ex­press a fairly simple, but im­port­ant idea: the pro­let­ari­an re­volu­tion is not the self-real­iz­a­tion of the pro­let­ari­at, but its self-ab­ol­i­tion. This idea is noth­ing new, for it can already be found in a po­lem­ic­al work from 1845.1 However, it nev­er played a strong role in the labor move­ment, sig­ni­fy­ing at best the ho­ri­zon of a dis­tant fu­ture. Rather, the con­quest of polit­ic­al power by the pro­let­ari­at topped the agenda. In the sub­sequent trans­ition­al so­cial­ist so­ci­ety, which was still to be dom­in­ated by com­mod­ity pro­duc­tion and the strict meas­ure­ment of the in­di­vidu­al share of so­cial wealth, the pro­let­ari­at would lay the found­a­tions for com­mun­ism as a class­less so­ci­ety in which there would be no more wage sys­tem and, in­deed, no more pro­let­ari­at. The term com­mun­iz­a­tion ex­presses the ob­sol­es­cence of this no­tion. Ac­cord­ing to the pro­ponents of com­mun­iz­a­tion, com­mun­ism is not a dis­tant goal, but the move­ment it­self which elim­in­ates all ex­change re­la­tions as well as the state. As is ap­par­ent from our 28 Theses on Class So­ci­ety, we share this per­spect­ive, al­though we do so, ac­cord­ing to a French the­ory circle, in a fash­ion that is halfhearted, and ul­ti­mately bound to the “af­firm­a­tion of the pro­let­ari­at.”2 It is this we seek to ex­am­ine be­low.

Continue reading

Class, segmentation, racialization: Reading notes

Théorie Communiste
Lucha No Feik Club
(October 26, 2016)
.
.

Editorial note

.
Ori­gin­ally pub­lished by Théorie Com­mun­iste as «Classe/seg­men­ta­tion/raci­sa­tion. Notes». Trans­lated from the French by LNFC, with sub­stan­tial re­vi­sions by Ross Wolfe. I can’t take cred­it for the ma­jor­ity of this trans­la­tion, as I worked from the one pos­ted by the Lucha No Feik Club. Nev­er­the­less, I found this trans­la­tion al­most un­read­able, and so de­cided to go over it again with my (ad­mit­tedly quite poor) French and make some modi­fic­a­tions. Right now it’s prob­ably still un­read­able, but hope­fully a little less so. Just to point out some of my own ed­its, and give a sense of my reas­ons for mak­ing them, a few words might be ad­ded here. For ex­ample, I changed cho­si­fiée from “thingi­fied” to “re­ified.” Un­doubtedly the former is used from time to time, but it comes across here as clunky and in­el­eg­ant. Also, I rendered face à face as “faceoff,” rather than the dread­fully lit­er­al “face-to-face.” Vari­ous oth­er minor cor­rec­tions were made, some of them slight over­sights. Part of the prob­lem is in the ori­gin­al text, however, as there are a couple places where there are word-for-word re­pe­ti­tions of en­tire sen­tences. These were no doubt un­in­ten­tion­al, and have been ex­cised from the present ver­sion.

As re­gards the con­tent, I am quite in­ter­ested in see­ing how Théorie Com­mun­iste relates the phe­nomen­on of “ra­cial­iz­a­tion” [raci­sa­tion] to the struc­tur­al lo­gic of cap­it­al and its his­tor­ic un­fold­ing. Clearly, the art­icle takes race to be a more ar­bit­rary con­struc­tion than gender. Gender is rooted in the sexu­al di­vi­sion of labor with­in the oikos, wherein the fam­ily is the fun­da­ment­al eco­nom­ic unit. There are more bio­lo­gic­al de­term­in­ants for gender, at least ini­tially. Some of this is sketched out in an­oth­er short art­icle pub­lished by Théorie Com­mun­iste, “Uter­us vs. Melan­in,” which as yet re­mains un­trans­lated. However, while race is more re­cent and based on ac­ci­dent­al fea­tures, it is no less real than gender. Théorie Com­mun­iste loc­ates ra­cial­iz­a­tion with­in the seg­ment­a­tion of the work­force, where su­per­fi­cial dis­tinc­tions such as skin col­or and dif­fi­culties of com­mu­nic­a­tion (mul­tiple lan­guages, etc.) be­come mark­ers of dif­fer­ence. Deni­al of these dif­fer­ences, in the name of some norm­at­ive ideal of what class should be, is sharply cri­ti­cized for ig­nor­ing the seg­men­ted real­ity of so­cial­ized labor. Loren Gold­ner put this quite nicely a while back, when he wrote that “the ‘col­orblind’ Marx­ism of many left com­mun­ist cur­rents — a pro­let­ari­an is a pro­let­ari­an is a pro­let­ari­an — is simply… blind Marx­ism.”

Of course, race does not op­er­ate every­where uni­formly. It doesn’t al­ways fall along a col­or spec­trum run­ning from “white” to “black.” To be sure, the leg­acy of ra­cial­ized slavery in the United States over­shad­ows most oth­er his­tor­ic­al de­term­in­a­tions of race. But xeno­pho­bia to­ward vari­ous poor im­mig­rant groups — the Ir­ish in the 1850s, the Chinese in the early 1900s, Itali­ans in the 1920s-1930s, Lati­nos today — also plays a ma­jor role. Para­noia about Is­lam also in­forms a great deal of the hate­ful rhet­or­ic we’ve seen spouted against refugees since 2001. An­ti­semit­ism is less pro­nounced in the United States than in con­tin­ent­al Europe, cer­tainly, but it’s not al­to­geth­er un­known. Ra­cial dy­nam­ics work them­selves out a bit dif­fer­ently in France, with its his­tory of co­lo­ni­al­ism. However, I’m heartened to read that Théorie Com­mun­iste has no pa­tience for the re­ac­tion­ary polit­ics of race peddled by groups like the Parti des indigènes de la République and its lead­er, Houria Bouteldja. Roughly two years ago I cri­ti­cized the cul­tur­al re­lativ­ism of this par­tic­u­lar group, which per­vades de­co­lo­ni­al dis­course in gen­er­al, its “tac­tic­al ho­mo­pho­bia” and “lat­ent an­ti­semit­ism” (as the fol­low­ing art­icle puts it). Later I re­pos­ted an ex­cel­lent piece writ­ten by Ma­lika Amaouche, Yas­mine Kateb, and Léa Nic­olas-Te­boul.. «Classe/seg­men­ta­tion/raci­sa­tion» lam­bastes the PIR, who Théorie Com­mun­iste calls the “en­tre­pren­eurs of ra­cial­iz­a­tion.” I don’t blame Bouteldja et al. for pur­su­ing this en­ter­prise, though; someone had to tap the mar­ket left un­touched by Bloc Iden­titaire.

There has al­ways been seg­ment­a­tion with­in labor power. We must take it, then, as an ob­ject­ive de­term­in­a­tion of labor power un­der cap­it­al that nat­ur­ally leads to a di­vi­sion of labor. Here we have noth­ing more than a di­vide between a ho­mo­gen­eous ma­ter­i­al and a simple quant­it­at­ive grad­a­tion of the value of labor power. (Both simple and com­plex work un­der­go a kind of os­mos­is with­in the cap­it­al­ist mode of pro­duc­tion, from the gen­er­al­ized con­straint of sur­plus labor to spe­cial­ized labor un­der co­oper­at­ive man­age­ment, etc.). However, this seg­ment­a­tion would not be so if it were not but a qual­it­at­ive di­vide with­in an oth­er­wise ho­mo­gen­eous ma­ter­i­al. Two pro­cesses in­ter­vene as they weave to­geth­er: On the one hand the cap­it­al­ist mode of pro­duc­tion is glob­al, cap­able of ap­pro­pri­at­ing and des­troy­ing all oth­er modes of pro­duc­tion while con­serving for it­self the char­ac­ter­ist­ics of those it has re­defined. On the oth­er hand the value of labor power rep­res­ents a mor­al, cul­tur­al, and his­tor­ic­al com­pon­ent. Since cap­it­al­ist ex­ploit­a­tion is uni­ver­sal — i.e., be­cause cap­it­al can take over oth­er modes of pro­duc­tion or make them co­ex­ist along­side it, ex­ploit labor power to­geth­er with those oth­er modes or de­tach them from their former ex­ist­en­tial con­di­tions — cap­it­al­ism is thus an his­tor­ic­al con­struc­tion that brings about the co­ex­ist­ence of all the dif­fer­ent strata of his­tory in a single mo­ment. Seg­ment­a­tion is not merely “ma­nip­u­la­tion.” It ex­ists as the vol­un­tary activ­ity of the cap­it­al­ist class and its pro­fes­sion­al ideo­logues, which forms and an­im­ates an ob­ject­ive pro­cess, a struc­tur­al de­term­in­a­tion of the mode of pro­duc­tion.

If the work­ing class has al­ways been seg­men­ted, it is still ne­ces­sary to con­tex­tu­al­ize this seg­ment­a­tion. That is to say, it must be situ­ated in the gen­er­al form of the con­tra­dic­tion between pro­let­ari­at and cap­it­al with­in a giv­en cycle of struggles. Without this, the op­pos­i­tion to iden­tit­ies — iden­tit­ies wrongly as­so­ci­ated with com­munit­ies — would be solely norm­at­ive. Even if we were to con­fer great cir­cum­stan­tial im­port­ance on this seg­ment­a­tion, its be­ing lies else­where, with­in a pur­ity that is either ac­cess­ible or not. We do not es­cape the mutually ex­clus­ive op­pos­i­tion to iden­tit­ies simply by pit­ting what is against what should be.

Re­gard­ing the re­la­tion between seg­ment­a­tion and ra­cial­iz­a­tion [raci­sa­tion], there ex­ist two uni­lat­er­al stances fa­cing one an­oth­er. Ac­cord­ing to the first, ma­ter­i­al­ism boils down to re­du­cing iden­tity to its found­a­tion — without tak­ing its ef­fect­ive­ness or its lo­gic in­to ac­count. The second, equally ma­ter­i­al­ist stance but­tresses it­self on a re­fus­al to con­sider the facts. It says that if ra­cial­ identity is reduced in toto to its found­a­tion, it’s noth­ing but an arbitrary [volon­taire] and det­ri­ment­al con­struct. Hence, those who turn it in­to an ob­ject merely di­vide the class and pro­mote bar­bar­ism. (I’m hardly dis­tort­ing their po­s­i­tion). What always es­capes both of these stances is the ques­tion of ideo­logy, which is not a re­flec­tion [of the base] but an en­semble of prac­tic­al and be­liev­able re­sponses. Beneath these operate cer­tain prac­tices. Iden­tity comes in­to be­ing wherever there is a sep­ar­a­tion and auto­nom­iz­a­tion of a proper sphere of activ­ity. Each identity or ideo­logy — in the sense of the term em­ployed here — has its own his­tory and mod­us op­erandi, which can be ascertained with reference to the prac­tices op­er­at­ing be­neath the ideo­logy in ques­tion. Iden­tity is therefore an es­sen­tial­iz­a­tion which defines an in­di­vidu­al as a sub­ject.

A norm­at­ive deni­al of ra­cial­ized seg­ment­a­tion does not seek con­tra­dic­tions with­in that which ex­ists, but is rather content to po­s­ition it­self in con­tra­dic­tion to that which ex­ists: class against its seg­ment­a­tion, without con­sid­er­ing that class only ex­ists with­in this seg­ment­a­tion (i.e., with­in the con­tra­dic­tion of pro­let­ari­at and cap­it­al that provides for its re­pro­duc­tion). Norm­at­ive op­pos­i­tion to the real seg­ment­a­tion of the pro­let­ari­at leads to an ideo­lo­gic­al ec­lipse of this real­ity — something the Parti des indigènes de la République [PIR] does in­versely, in its own way. Continue reading

Notes on ideology and Islamophobia

.
Several salient points are made in Alexandra Pinot-Noir and Flora Grim’s jointly-written article, which I reposted, “On the Ideology of ‘Anti-Islamophobia’.” For example, the authors are onto something with their brief genealogical sketch of the derivation of “decolonial” theory from Third Worldism. Many efforts have been made to form ideological blocs with religious groups over the last fifteen years or so, ever since the start of the global war on terror. Provided that the groups in question belong to the religion of the oppressed, of course. All this would fall squarely under the rubric of what Loren Goldner has dubbed “reactionary anti-imperialism,” conceptualized in his brilliant essay on its origins in Turkey nearly a century ago. Considering Houria Bouteldja cites Gamal Abdel Nasser as a heroic decolonial thinker, or that “revolutionaries of color” at UC Davis in 2013 would approvingly invoke Sayyid Qutb just proves their point further. (Nevermind that Nasser had Qutb killed; this matters just as little as the fact the International Pan-Islamic Communist Party lists Mirsaid Sultan-Galiev alongside Stalin as an influence, despite the latter having purged the former in 1924. Regardless, it seems consistency is not decolonial theorists’ strong suit).

One of Grim and Pinot-Noir’s most startling insights has to do with the virtual symmetry between “culturalist” conceptions of race put forward by groups claiming to be on the Left and the ethnocultural arguments advanced by groups belonging to the Right. “New Right leaders like Alain de Benoist go so far as to defend anti-imperialist struggles in the Third World,” Grim and Pinot-Noir point out, “and thus deny the racist character of their own ‘defense of European identity’.” Indeed, New Right intellectuals are enthusiastic in their support for Third World nationalists such as Muammar Gaddafi and Hugo Chávez, as well as earlier strongmen like Nasser and Perón. Gregory Hood gave “Two Cheers for Chávez” following his death in 2013, while Greg Johnson eulogized Gaddafi after his ignominious “decline and fall” in 2011. Eugène Montsalvat likewise asserts “The Necessity of Anti-Colonialism,” writing that “anti-colonialism must be a component of any ideology which attempts to defend rooted identities, necessary against the uprooting of peoples in pursuit of power and wealth… Colonialism has warped both the colonist and colonizer — mixing, diluting, and even annihilating entire cultures and peoples.” He praises Nasser and Gaddafi for their anti-Zionism and resistance to “America’s Zionist New World Order.” (Bouteldja might even agree with Montsalvat on the topic of miscegenation, since she opposes interracial marriage in the name of race war).

Junge Linke has already thoroughly dissected Islamism as “heir to and rival of frustrated Arab nationalism,” so this is one more step. Grim and Pinot-Noir perspicaciously observe that “[t]he position of far-left anti-Islamophobes.regarding.political.Islam.is ambivalent at best. They want to prohibit any criticism of the Muslim religion, a practice which they say is racist.” Back in 2009, the British journal Aufheben made an analogous point vis-à-vis the Socialist Workers Party and the antiwar coalition Respect. “So as not to put Muslims off, the SWP insisted Respect eschew such left-wing ‘shibboleths’ as women’s and gay rights. Echoing the arguments of more radical Islamists, they went into the mosques and proclaimed that Bush’s ‘global war on terror’ was in fact a war on Muslims — both abroad, with the invasions of Iraq and Afghanistan, but also at home with the passage of anti-terrorist legislation — that should be opposed by Muslims as Muslims. Like the radical Islamists, they denounced New Labour as Islamophobic and racist.” Arya Zahedi also discerns the ideological source of leftist ambivalence toward, if not outright support for, jihadist forces in the disastrous legacy of “Third World populism,” together with the imperative of anti-imperialism at any cost. Zahedi contends that, beginning in the 1980s, “the Left was theoretically disarmed by the fact that it was now confronted with a new state formation [i.e., the Islamic Republic] that was at once anti-imperialist and deeply reactionary.” Continue reading

We are not “anti”

Bernard Lyon
Revue Internationale
(May 25, 2005)
.
.

Amadeo Bordiga once famously quipped that the worst product of fascism, politically speaking, was anti-fascism. The same could also probably be said of imperialism, only substituting anti-imperialism for anti-fascism. Nothing is worse than anti-fascists who call for communists to bloc with the Democrats in a popular front against the fascist scourge of Trump. Except, maybe, going to some anti-war march to see anti-imperialists waving around placards with Bashar al-Assad’s face on them. So it goes, more or less, down the line: anti-nationalism, anti-Zionism, anti-Stalinism, anti-globalization, etc. While such prefixes may serve as a convenient shorthand indicating opposition to a given feature of the social totality, as part of the overall effort to overcome that totality, to fixate upon one or another facet of capitalist society as the ultimate evil and prioritize it above all others is at once short-sighted and one-sided.

Certainly, there are many for whom anti-fa and anti-imp are the bread and butter of Marxist politics. It is unsurprising, then, that they would take issue with criticisms of their preferred modes of popular protest and organization. Raymond Lotta of the RCP-US, for instance, polemicized against Slavoj Žižek in 2012 for his “anti-anti-imperialism,” simply for questioning the simplistic logic which says “the enemy of my enemy is my friend.” Angela Mitropoulos, an Australian academic, recently scolded David Broder for his “anti-anti-fascism,” simply for questioning “The Anti-fascism of Fools.” (This is another common trope, incidentally, decrying “the X of fools,” following August Bebel. Broder’s article is far better than Richard Seymour’s article from a couple years ago on “The Anti-Zionism of Fools.” See Camila Bassi’s 2010 critique of “The Anti-Imperialism of Fools” for a much better example of this genre of article). Very few have positively embraced the “anti-anti-imperialist” label, though Loren Goldner and Arya Zahedi are among them, two of the best.

What follows is a translation of « Nous ne sommes pas Anti », a 2005 text by Bernard Lyon of the French group Theorie Communiste. Lyon has a couple articles that have been rendered into English, including “Intervention and the Communizing Current” as well as “The Suspended Step of Communization: Communization vs. Socialization.” I have my reservations when it comes to communization theory, roughly similar to those expressed in more traditional terms by Donald Parkinson of the Communist League of Tampa and in more value-critical terms by Kosmoprolet. Nevertheless, I think Lyon’s article gets at some essential points. Moreover, I do not think that it contradicts my last couple posts, in which I made the case for a politics of negation and non-identity over a politics of affirmation and difference. To be pro-communism is to be for the abolition of existing conditions, an essentially negative operation. Being anti-fascist often means affirming bourgeois democracy in developed countries, while being anti-imperialist often means affirming bourgeois dictatorship in undeveloped countries.

.

Translated by Jake Bellone, with some
substantial revisions by Ross Wolfe.

.

We are not “anti.” That is to say, we are not against extreme forms of exploitation, oppression, war, or other horrors. Being “anti” means to choose a particularly unbearable point and attempt to constitute an alliance against this aspect of the capitalist Real.

Not being “anti” does not mean to be a maximalist and proclaim, without rhyme or reason, that one is for total revolution and that, short of that, there is only reformism. Rather, it means that when one opposes capital in a given situation, one doesn’t counterpose to it a “good” capital. A demand, a refusal poses nothing other than what it is: to struggle against raising the age of retirement is not to promote the better administration of direct or socialized wages. To struggle against restructuration is not to be anti-liberal; it is to oppose these measures here and now, and it is no coincidence that struggles can surpass themselves in this way. We’re neither anti-this nor anti-that. Nor are we “radical.” We pose the necessity of communization in the course of immediate struggles because the non-immediate perspective of communization can serve as the self-critical analytic frame of struggles, as such, for the historical production of the overcoming of capital.

If anti-liberalism, or at least anti-ultraliberalism — which currently [2005] constitutes a national union, a nearly total frontism — furnishes a blinding example of how the “anti” approach permits position within a front, then it is organized along the lines of “Attac” [Association for the Taxation of financial Transactions and Aid to Citizens] or something more informal. The archetype of this attitude is anti-fascism: first the ideology of popular fronts in Spain and France, then the flag uniting the Russo-Anglo-Saxon military coalition against the Germano-Japanese axis. Anti-fascism had a very long life, since it was the official ideology of Western democratic states as well as Eastern socialist states up to the fall of the [Berlin] Wall in 1989.

Besides anti-fascism there was anti-colonialism, an ideology combining socialism and nationalism within the tripartite world of the Cold War. This structuring ideology of the aptly-named national liberation fronts placed the struggles of colonized proletarians alongside those of local bourgeois elements under the political and military direction of the autochthonous bureaucratic layers produced by colonial administrations. Anti-colonialism and anti-imperialism were also the frame for the alliance of bureaucratic-democratic revolutionaries with the socialist camp. Such ideologies have then always functioned as state ideology (existent or constituent) in the context of confrontations and wars, global and local, between the different poles of capitalist accumulation. In the metropoles anti-imperialism was, with anti-fascism, an essential element for communist parties after the Second World War, presented as the defense of the socialist fatherland and the “peace camp.” It articulated the conflict-ridden day-to-day management of exploitation with capital in a global perspective where socialism remained on the offensive. Anti-imperialism has been, and to a certain extent remains, a framework of mobilization intrinsically linked to and for war. Continue reading

Non-identity and negation

“Identitarianism” and the
affirmation of difference

.

we are generation identity, blood and soil

Renovators and renegades

.
In a classic 1952 essay on “The Historical Invariance of Marxism,” Amadeo Bordiga identified three contemporary forms of opposition to Marxist theory. First of all there were the bourgeois apologists, who denied the validity of Marx’s critique of political economy. Next there were the Stalinists, who verified Marx’s insights in word but falsified them in deed. Last but not least came the renovators, who tried to modernize Marx’s concepts — i.e., the “self-declared advocates of revolutionary doctrine and method who nonetheless attribute its current abandonment by most of the working class to defects and initial gaps in the theory which must be rectified and brought up to date. Deniers — falsifiers — modernizers. We fight against all three, but we consider the third group [of adversaries] to be the worst of the lot.”

Bordiga’s hardheaded “invariance” was of course largely strategic, meant to sustain a set of principles against unwarranted revisions, additions, subtractions, etc. Marxism addresses itself primarily to history, to changing conditions which must be dealt with on their own terms. Principles, while not totally sacrosanct, should not be compromised at a whim, in order to accommodate regression or to rationalize defeat (Stalin’s motto of “socialism in one country,” for example, was only adopted after it became clear that proletarian revolution had failed in the West). Recently, however, it has again been suggested that Marxism must be supplemented, augmented, or otherwise updated so as to be more inclusive or appeal more to a broader range of people. LIES: A Journal of Materialist Feminism at least poses this as an open-ended question: “How do we assess the many different theories that attempt to describe the structure of race, gender, and class?” Questions like this seem to suppose definite answers, though, which invariably prove weaker than the original line of inquiry.

Yesterday, in a discussion about how to conceptualize race under capitalism, one ostensible left communist remarked that “there are any number of left communists who are ready to explain to you where ‘intersectionalism’ fails, but how many of them can account for why it exists?” Another discussant then asserted that “a left communist fusion with identitarian points of view is necessary. We need to do more than dismiss a whole perspective just because of differences in language and analysis.” Terms such as “identitarian” and “identitarianism” are of fairly recent vintage, stemming from several sources, hence polysemic. Black socialist critics like Adolph Reed use these terms to denote “essentialized ascriptive identities, commonly referred to as identity politics.” Here the identities in question are multiple, referring to discrete groups whose distinct characteristics, fluid social relations, are fast-frozen and held aloft as if solids. Or else they are snatched from the air, from the misty realm of ideology — as the reified distillate of cultural stereotypes. For the critical theorist Theodor W. Adorno, “identitarian” signified just the opposite, the idea of a harmonious social totality in which every antagonism had been surreptitiously removed.

Anyway, I objected that a fairly widespread identitarian movement already exists across Europe and the United States. It is one with which socialists must not fuse, however, under any circumstances. Since 2002, the extreme right-wing nationalist Bloc Identitaire has been active in France. Now it has managed to set up a branch in England and establish a foothold in America. Generation Identity, as it calls itself, is the logical culmination of the “identity politics” foolishly embraced by many parts of the Left these last few years. “Our only inheritance is our blood, soil, and heritage,” reads their headline, with clearly fascist overtones. “We are heirs of our destiny.” Just a couple months ago, the National Policy Institute (NPI) held an entire conference devoted to identity politics in Washington, DC. Claus Brinker, who covered the event for the website Counter-Currents, reported that it aimed to ascertain “the future of white racial identity politics.” In the comments thread of a post several years ago by Red Maistre, “On Identitarianism: In Defense of a Strawman,” Maoist veteran Carl Davidson argued that the real enemy was tacit “white male identity politics.”

Tacit or not, it is clear that formations like Generation Identity and Bloc Identitaire represent something new. When I brought them up, the aforementioned discussant did not seem to appreciate it. “You must have been confused by my terminology,” was the reply. “I did not mean that particular brand…” My response was to ask what the approved brands of identitarianism might be, expressing my concern that drawing distinctions of this sort is reminiscent of the attempt to distinguish “good” from “bad” nationalism. Special pleading routinely accompanies support for the “nationalism of the oppressed,” and relies on a similar logic. One wonders if a similar rationale might not be used to justify cheering on various national liberation projects, like every other Maoist and Trotskyist sect. Even anarchists can get in on some of this action now, with the PKK’s Bookchinite municipalism. Why not just ditch the whole left communist schtick if what you really want is to wave a Palestinian, Kurdish, or Naxalite flag? Continue reading

Some preliminary thoughts on Endnotes’ critique of Platypus

On materialism and idealism

Untitled.
Image: Johann Friedrich Blumenbach (1752-1840) 
grenzt sich mit dem Begriff „Bildungstrieb“ (1781)

untitled2.

A few ruminations on Endnotes’ critique of Platypus, as laid out in the closing plenary to the 2013 Platypus International Convention. These are just my thoughts, and as such are not necessarily indicative of anyone else’s opinion.

The contraposition some have latched onto lately  ⎯ whereby the focus on politics/history of the Left = “idealist” while the focus on economics/history of the capital’s transformations = “materialist” ⎯ is more than a little crude. Of course, this is not at all to suggest that those members of Endnotes who first advanced the critique fall victim to such an unnuanced view. Considerably more intractable problems arise, however,  for those who’ve tried to assimilate this critique to their own polemics against various “idealist” groupings they’ve recently vowed to destroy. Since their own aspiration is simply to erect a new international propaganda tribune (webzine) from which to spread socialism to the ignorant masses, they are forced to confront the embarrassing logical consequence of programmatic politics’ impossibility that the argument implies.

Doubtless, the argument is to be taken seriously. Its validity or invalidity cannot just be assumed. It would be overhasty to dismiss the thesis advanced by Théorie Communiste and others regarding programmatism out of hand. Part of the interest in critically engaging with the various currents of communization theory is that I feel there is quite a bit of common ground in our diagnosis of the present state of politics, especially as regards the (non-)viability of working-class militancy or mass forms of organization today. This remains so even if the emphasis we lay on the accumulation of past political defeats versus Théorie Communiste’s (and others’) emphasis on subsequent (post-1917, post-1968) transformations within capitalism’s mode of subsumption, real vs. formal, is somewhat different. Continue reading

Utopia and program

2013 Platypus
International Convention 

Untitled.
Image: Designed by
Douglas La Rocca

untitled2

Closing plenary:

Sat. 6 April 2013 @ 6:00-8:00pm
School of the Art Institute of Chicago
36 S Wabash Ave  Chicago, IL 60603

Panelists:

Endnotes collective
Stephen Eric Bronner (Rutgers University)
Sam Gindin (Socialist Project)
Roger Rashi (Québec solidaire)
Richard Rubin (Platypus)

Étienne-Louis Boullée, Temple of Death, Interior (1795)

Étienne-Louis Boullée, Temple of Death, Interior (1795)

Description:

“Program” and “utopia” have for well over a century now sat in uneasy tension within the politics of the Left, in tension both with each other and with themselves. Political programs tend to be presented in the sober light of practicality — straightforward, realistic, matter-of-fact. Social utopias, by contrast, appear quite oppositely the virtue of aspiring ambition — involved, unrealistic, exhilarating. Historically, then, the two would seem antithetical. In either case, one usually offers itself up as a corrective to the other: programmatism as a harsh “reality check” to pipe-dream idealism; utopianism as a welcome alternative to dreary, cynical Realpolitik.

Today, however, it is unavoidable that both program and utopia are in profound crisis. For those Leftists who still hold out some hope for the possibility of extra-electoral politics, an impasse has arisen. Despite the effusive political outbursts of 2011-12 in the Arab Spring and #Occupy — with their emphasis on the identity of means and ends, anti-hierarchical modes of organization, and utopian prefiguration — the Left seems to have run aground. Traces may remain in the form of various issue-based affinity groups, but the more ambitious projects of achieving sweeping social transformation have been quietly put to rest, consoled with the mere memory of their possibility.

Meanwhile, longstanding Left organizations, having temporarily reverted to their usual waiting game of patiently tailing popular discontents with the status quo, until the masses finally come around and decide to “get with the program” (their program), have experienced a crisis of their own: slowly disintegrating, with occasional spectacular implosions, many of their dedicated cadre call it quits amid demoralization and recriminations. What could possibly remain for a Left whose goal is no longer utopian, and whose path toward it is no longer programmatically defined? Continue reading