#everyday anticapitalism

[justalittlesolarpunk]

Solarpunk Sunday Suggestion

Host a clothing swap

#solarpunk #hopepunk #environmentalism #cottagepunk #social justice #community #optimism #bright future #climate justice #tidalpunk #lunarpunk #clothing swap #reduce reuse recycle #zero waste #buy nothing #everyday anticapitalism #stop fast fashion #solarpunksundays

[sordidamok]

Wes Way - Variations On Moss.

This is the drone-based album that future generations would regard as the most important musical achievement of the 21st century if they weren't barely managing to survive in the desolate wasteland.

#experimental music #experimental #music #sordidamok! #avant garde #outsider music #bandcamp #drone #drone music #whimsical #do crime #do it yourself #diy #be ungovernable #be free #be gay do crimes #anticapitalism #make art everyday #be free make art #Bandcamp

[txttletale]

niceys positive anon!! i don't agree with you on everything but you are so clearly like well read and well rounded that you've helped me think through a lot of my own inconsistencies and hypocrises in my own political and social thought, even if i do have slightly different conclusions at times then u (mainly because i believe there's more of a place for idealism and 'mind politics' than u do). anyway this is a preamble to ask if you have recommended reading in the past and if not if you had any recommended reading? there's some obvious like Read Marx but beyond that im always a little lost wading through theory and given you seem well read and i always admire your takes, i wondered about your recs

it's been a while since i've done a big reading list post so--bearing in mind that my specific areas of 'expertise' (i say that in huge quotation marks obvsies i'm just a girlblogger) are imperialism and media studies, here are some books and essays/pamphlets i recommend. the bolded ones are ones that i consider foundational to my politics

BASICS OF MARXISM

friedrich engels, principles of commmunism

friedrich engels, socialism: utopian & scientific

karl marx, the german ideology

karl marx, wage labour & capital

mao zedong, on contradiction

nikolai bukharin, anarchy and scientific communism

rosa luxemburg, reform or revolution?

v.i lenin, left-wing communism: an infantile disorder

v.i. lenin, the state & revolution

v.i. lenin, what is to be done?

IMPERIALISM

aijaz ahmed, iraq, afghanistan, and the imperialism of our time

albert memmi, the colonizer and the colonized

che guevara, on socialism and internationalism (ed. aijaz ahmad)

eduardo galeano, the open veins of latin america

edward said, orientalism

fernando cardoso, dependency and development in latin america

frantz fanon, black skin, white masks

frantz fanon, the wretched of the earth

greg grandin, empire's workshop

kwame nkrumah, neocolonialism, the last stage of imperialism

michael parenti, against empire

naomi klein, the shock doctrine

ruy mauro marini, the dialectics of dependency

v.i. lenin, imperialism: the highest stage of capitalism

vijay prashad, red star over the third world

vincent bevins, the jakarta method

walter rodney, how europe underdeveloped africa

william blum, killing hope

zak cope, divided world divided class

zak cope, the wealth of (some) nations

MEDIA & CULTURAL STUDIES

antonio gramsci, the prison notebooks

ed. mick gidley, representing others: white views of indigenous peoples

ed. stuart hall, representation: cultural representations and signifying pratices

gilles deleuze & felix guattari, capitalism & schizophrenia

jacques derrida, margins of philosophy

jacques derrida, speech and phenomena

michael parenti, inventing reality

michel foucault, disicipline and punish

michel foucault, the archeology of knowledge

natasha schull, addiction by design

nick snricek, platform capitalism

noam chomsky and edward herman, manufacturing consent

regis tove stella, imagining the other

richard sennett and jonathan cobb, the hidden injuries of class

safiya umoja noble, algoriths of oppression

stuart hall, cultural studies 1983: a theoretical history

theodor adorno and max horkheimer, the culture industry

walter benjamin, the work of art in the age of mechanical reproduction

OTHER

angela davis, women, race, and class

anna louise strong, cash and violence in laos and vietnam

anna louise strong, the soviets expected it

anna louise strong, when serfs stood up in tibet

carrie hamilton, sexual revolutions in cuba

chris chitty, sexual hegemony

christian fuchs, theorizing and analysing digital labor

eds. jules joanne gleeson and elle o'rourke, transgender marxism

elaine scarry, the body in pain

jules joanne gleeson, this infamous proposal

michael parenti, blackshirts & reds

paulo freire, pedagogy of the oppressed

peter drucker, warped: gay normality and queer anticapitalism

rosemary hennessy, profit and pleasure

sophie lewis, abolish the family

suzy kim, everyday life in the north korean revolution

walter rodney, the russian revolution: a view from the third world

#ask #avowed inframaterialist reading group #i obviously do not 100% agree with all the points made by and conclusions reached by these works #but i think they are valuable and useful to read

[openlyandfreely]

The more militant anticapitalism and international solidarity became everyday features of U.S. antiracist activism, the more vehemently the state responded by, as Allen Feldman (1991) puts it, “individualizing disorder” into singular instances of criminality.

Ruth Wilson Gilmore

[queernuck]

Wrapping Presentism

Deleuze and Guattari write a great deal about experience, especially in the manner that it is used to triangulate the individual through the Oedipalization of capitalism, but the way in which schizoanalysis as a process is a certain sort of deconstructive method, one that in fact goes further than the Derridean process of critique and moreover enables the creation of a process without time, a relation of time that is transcendent to the naming of time is paradigmatic to both understanding Anti-Oedipus and A Thousand Plateaus as well as understanding the colonial, capitalist reterritorialization of time. 

Deleuze and Guattari discuss the capitalist nightmare, lurking on the edge of Man’s earliest fires, and thus create a process by which they may discuss the expanse of capital: it is infinitely and moreover instantaneously expansive such that not only does it contain any given thing, but even that externality, as well as externality itself: interiority is the only way in which capitalism can operate, and indeed Deleuze and Guattari would argue that there is not a meaningful externality to capitalism existent today. The despotic character of Stalinism and the bourgeoisie structure of the Party in the Soviet Union, the manner in which the same mistakes were replicated in spite of Mao’s cautioning, and the way in which Deng Xiaoping’s heightening of capitalist contradiction in order to drive a sort of economic body that claims capitalism as an engine of socialist change is rather clearly a sort of reterritorialization, a process by which even exit from capital is in fact realized through engagement with it. Claiming externality to capitalism so long as this expanse can be remarked upon, so long as this expanse shapes the empiricism of presentist, everyday experience it cannot meaningfully be anything other than part of a body of capital. The identarian processes through which this is realized, or repressed, lead to ideology, the turns of ideology that structure politics, and so on. Even anticapitalism requires capitalism: Maoism is specifically a politics of refusing to recognize an externality to this struggle, that the struggle against capital is in fact the singular, primal metaphysical struggle of the current age.

As part of this, Deleuze offers the processes of difference and repetition as modalities for thought: by presenting them as qualities in themselves, as lacking in empirical basis, they form a basis of thought as part of forming what A Thousand Plateaus describes as an “apparatus of capture” within the relations of thought and experience. The individual paradoxically is only possible through univocality, a pluralistic monism, such that the individual loses distinction in its particularity, and is only particular as a particular of a generality. The transcendent approach to this empiricism, a sort of reversal of Kantian metaphysics that presents its contradiction as a non-answering offer in response to the contradictions of capitalism is in effect the paradigm from which Deleuzean thought operates, as a manner of profoundly negating the claims of the arboreal neurotic structure of capital rather than merely working from them.

The most vital turn of Transcendental Empiricism, as a methodology of thought and a prerequisite for schizoanalytic paradigms, is that it can be founded in an affirmation of the individual as-such, the individual encountered in particularity, while not needing the subjectivity of individualization, of humanization, in order to retain that experiential quality, the phenomena that structure experience and are thus structured by it. As a paradigm, its profound singularity in the individual, its limitation in the individual, is a marker not of a fundamental lack in its robustness but rather in its potential as a means of divesting from the individual. 

The way in which rhizomal connections are characterized as schizoanalytic, as a paradigmatic representation of the schizophrenic experience, is that Deleuze and Guattari accept the construction of schizophrenia as a sort of externality, as a manner of inhabiting the body that rejects experience in the usual empirical sense and instead adopts a radical empiricism such that the difference between hallucination and experience is obliterated. There is not such thing as a “true” experience versus a hallucination insofar as the hallucination constitutes meaningful recollection in the present, how it has a quality of futuricity to it. 

The way that memory, as a process, involves the repetition of an event and moreover the difference through which it is processed such that remembering an event at one moment is differentiated from remembering it at another is vitally understood as the collapsing of past and future into a singularity within the present, that the designation of past and future are merely artifices that structure a singular present. Augustinian philosophy of time relies on a presentism that contrasts itself with the “natural time” of God, while this understanding of the present is itself doing away with the present as part of attributing time to a structuring of a transcendent empiricism, a sort of network through which any given moment calls upon any other moment and is called upon by any other moment, in a specifically rhizomatic fashion. Rather than the neurotic, arboreal paradigms of classic concepts of descent, a rhizomal critique may be made, such that the relation named through time can stand even when evoked through a structured present without the need for an ontological affirmation of presentism beyond an illusory recognition of it. The present is contained in the past and future, which are contained within themselves and in each other: everything is in everything.