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ریو فوی ک کسالزمی م کوئ
ور ط
ہيں.تے سکں بن
ئندو نمارنيی
ئسنہر ما پ
ی بنکميٹ
ک ن ايکارک
وئی ے ک
کتا ہ س
خودزی مرک
ک ن ايکارک
وئی ے ک
کتا ہن س ب
1.
وریضر
قی خالک اہم اي
ں ؛ ے ہي
چاہت
ی کازندگ
نئ يکے ا ہم ن ہيںہتےا چاکرن
ور تص
ی پرزندگ
کی ايہ سرم
ہم صال
ستح يہ انکہ کيو ہيںہتےے چا
ے لئے ک
و پانقاب
ہےمبنی
پر
انےبو پر قاليم پے تع
ہم نيں ،ے ہچاہت
ئے ے ل ک
کےنے و پار قاب
ت پمہار
، ہم ہيں
تے چاہلئے
قابوکی
رين ماہ نے، ہم
ہيں تے چاہليے
کے نے پا
انےبو پر قاے پمقابل
ہم يں ،ے ہچاہت
ئے ے ل ک
انےبو پر قائر پ کير نے، ہم
ہيں تے چاہلئے
کے
انےبو پر قاٹ پرکيم ماں ، ہ
ے ہيچاہت
ئے ے ل ک
انےبو پر قاار پيداو ہم پ
کے
يں ،ے ہچاہت
ئے ل
ہم
انےبو پر قاال پستعم
ا
يں ،ے ہچاہت
ئے ے ل ک
قابو پر ندیجہ بم درں ، ہ
ے ہيچاہت
ئے ے لے ک
پان
قابو پر چےڈھان
می تنظي
ہم يں ،ے ہچاہت
ئے ے لے ک
پان
انےبو پر قاتی پصور
خوب ہم يں ،ے ہچاہت
ئے ے ل ک
کےنے و پار قاب
ے پاصل ہم فيں ،ے ہچاہت
ئے ل
ت پر ثقافرپید يو شدي، ہم
ہيں تے چاہلئے
کے نے و پا قاب
د کو خوساتھ
کے فتی م ثقا ہ
خت شنا
-
ہيں.تے چاہلئے
کے نے و پاقاب
0.
مايہ سرسے
شتہ گز اب نےا. ہمے گ
کراری د
نکی بي کوئاور
اس ے پہمار
ے. ايا ہيا بق
نٹ اکاؤ
سوں رئي لےکچھ
سب نے
. ہم سے
کےوں رکنے کا
وسرے دس ک
ں اے مي
کرنقابلہتھ مسا
ہےنہيں
ئده ی فا کوئ
گا.رےی کچور
سے ظالم
ہم
کيا ہی کے لئے ہے کون؟
1.
کی مجموعی کنٹرول ہم نے پيداوار کا مطلب ہے
کرنا چاہتے ہيں
اشتراک کرنا چاہتے ہيں ہم نے تمام وسائل کے ساتھ
کارکن کونسل بننا چاہتا ہوں ہم نے ہر جگہ پر ايک
کونسل بننا چاہتا ہوں ہم وقت ميں ايک مزدور
کونسل بننا چاہتا ہوں ہم نے خال ميں ايک مزدور
0.
کارکنوں يونينوں اور کارکنوں کونسلوں کے ساتھ کام کرتے ہيں. ہم دنيا بھر کے ديگر
مالزمين يونينوں کہ ہم سے زياده غريب ہيں ہم نے اطاعت کی کارکن اور
مالزمين يونينوں کہ کم ہم سے منعقد کئے جاتے ہم نے اطاعت کی کارکن اور
ہيں
مزدوروں يونينوں کہ ہم سے زياده ہم نے حکم کارکنوں اور
امير ہيں ہم نے حکم کارکنوں اور
مزدوروں يونينوں کہ مزيد ہم
سے منعقد کئے جاتے ہيں
نئی تشکيل ہم ہم نے خود کو تنظيم کی
کو مسترد کرنے کے لئے آگے ديکھو.
1.
کيامت اور قيامت کے دن پر
ہالی وڈ ميں سنيما ('
2012 ('
سماجی اتفاق رائے
کی سرمايہ نظريہ کی حمايت کرتا ہے
ہالی وڈ کی فلموں ميں ايک 'چونکانے والی' ختم کيامت اور قيامت کے دن
کی 'غير فعال منظوری فروغ ديتا ہے.
: ہے ہمارا مقصد ايک عام ہڑتال .0 کلپنا. ہم ايک مختلف مستقبل کی
ہڑتال ہے ہمارا مقصد ايک اقتصادی
ہڑتال ہے ، ہمارا مقصد ايک سماجی
ہمارا مقصد ايک ثقافتی
انجمن متن کھنيک اور عملی کارکن
اعداد و شمار کھنيک
نفسياتی کارکنان
کارکنوں کی ليبر يونين کی جاتی ہيں ہم ڈيٹا کھنيک اور ذہنی
0.
بنانے کے لئے ليبر يونين ہيں. ہم نے کارکنوں کو جو معنی
پيداوار ، کنٹرول ، جو کھولنے کا ، ترقی ،
منتقلی اور معنی ميں مواصالت کا کام.
کی مطلب مصنوعات اور کھانے چيزوں کو صارفين کی جانب
سے ديا جاتا ہے.
1.
پراپرٹی بندوں بندوا کے لئے کھلے ہيں ہم تنخواه غالم ، داس يا
کارکنوں کو کھلی رہتی ہيں. ہم سب کی ادائيگی يا ادت
مالزمين کے لئے کھلے ہيں ہم نے عارضی اور مستقل
صنعت کے مالزمين کے لئے کھلے ہيں ہم نے کوئی کام ، تجارت ،
سے مزدوروں کے لئے کھلے ہيں ہم کسی بھی جگہ اور وقت
چکے ہيں کے لئے کھلے ہيں ہم نے کارکنوں کو جو مر
موجود نہيں کرنا کھلی رہتی ہيں. ہم نے کارکنوں کو جو
0.
شاعری ہے. جنگ کا ايک آلہ اجتماعی
طرف لے جاتی ہے. براه راست کارروائی کی
1.
مطالبہ ، ہم مثبت رواج کی بغاوت کا
بغاوت کا مطالبہ ، ہم پيداوری کا دين کی
کے فتنہ بپا کا مطالبہ ، ہم اشتھانواد کی بت پرستی
جس ميں اتنی عام --بغاوت کا مطالبہ' (عام عقل ' ہم سرمايہ کی 'ريشنالئيزم
نہيں ہے) ،
ذہنيت کی بغاوت کا مطالبہ. ہم نے شاہی نوکرشاہی کی
0.
منظم ہم نے خاص حالت کے لئے
لئے منظم. ہم نے طبقاتی جدوجہد کے
ہم گھر ميں منظم ،
خال ميں منظم ، ہم تفريح ، عوامی يا نجی
ت ،صنع
، کام
ی وئ کےم نم ہنظ ميں مےالق عورت ا
ارتج
توق
ھ کچ
ی بھئیکو
ے م ن. ہظم منپر
اد بني
ی کےطبق
يا ی ک
1.
ےن ہرک کاےش ک
دائ پيکی
ر دومز
ال پہ
کامہم ه اياد زے سب ستو
، ےم ہ کا کاوںرتعو
ير پذقیتر
ر ر پطو
ی نس جکام
کا ں گو لو
ير غمامں ت ميھرا بدني
رد مير غفيدس
- ے رت ککام
کا ں گولو
ں. ہي
ے ، حملہ ہ
ک جنسیے اي
صد ہے ، ہمارا مق
ہڑتال ہ
کے اي
صد ہے. ہمارا مق
نفسياتی ہڑتال ہ
1.
گا مزاحمتی کا سال ہو 2012
ه 2012 رہنے کے لئے نہ ختم رے نوشی کے مطابق
ہونے کی راه ميں تنظيم کا سال ہو گا.
نے کوانٹم وقت بند کر ديا بم سال ہو جائے گا ہم 2012
ہم بند مستقبل سال ہو جائے گا تو 2012
0.
پر سماجی تبديلی ممکن ہے اور ترقی پر ہے. ايک ايسی دنيا کے پيمانے
کو چوٹ ہے چوٹ کی وجہ سے ايک کو سب
ذہنی اور مرنے کے کارکنوں کے ليبر يونين بيتہاشا ظالم کے خالف ہماری جوابی اعداد و شمار کھنيک ،
زياده!
Comrades [Marxist]
To point to the enemy is exactly how the mecha‐nism of subjuga on starts to work: dividing, hatred to “the other” – that is how na onalism is build‐up, but actually that was the biggest problem of bol‐shevism as well (you will always find an enemy – the process is endless). That is truth – subjuga on is not slave‐like any more: instead of being forced to survive therefore to work for somebody it is modified into mechanism of survival by working for somebody – there is no direct forcing anymore in wage slavery. But if you are iden fying yourself with subjugated – the point is – who you are when loosing the chains? The “worker” has much more poten ality – it means ability to produce. Workers’ demands are very simple – to get the right to con‐trol the produc on and it’s distri‐bu on. In the case of DAMTP – that is the produc on of meaning. Crea on of subjugated meaning is crea on of commodity in the form of symbols (art, culture, state and
religious propaganda, adver sing etc.) – that is what we should resist against. That is not truth that your produc on of meaning always was subju‐gated, so besides resis ng the subjuga on you have an ability to control the meanings you’ve had produced, to disrupt the false ones, and also to create new meanings. Another point is the ques on of solidarity – to point the enemy is the way to create the crowd of “subjugated” who dislike being like that…but they are re‐maining in the same mode of “subjugated” so long they remain a crowd. There is a big differ‐ence how to manipulate crowd and how to deal with organized strike. Crowd actually plays the role prescripted, but strike is about refusal from playing the roles (excep on is the strike organized by official trade unions that are actually playing one of the state domes ‐cated roles). The strike of just “subjugated” is impossible. Their rebellion – meaningless, so far they immediately will loose the self‐organiza on – rebellion is effec ve only in a concert with wild‐cat strikes and on the basis of self‐organiza on on a workers’ level.
There is no sense to play with words on the level of linguis cs – meaning is beyond linguis‐cs and disrupts it if it’s rules start to press.
Worker is probably mostly and wide under‐standable word – no sense to change it into some vague cunning.
But there is one more category in different social levels of more or less “subjugated” – that is “privileged” (that is what unites at some prospec ve lumpen‐proletariat, libido‐proletariat and bourgeoisie).
"It must never be for‐go en that some of the targets of molecular thea‐tre lie within ourselves and it is the fascism within that must be exposed in open combat" from Freedom through movement: To‐wards a molecular theatre: By Ross Birrell.
It’s crucial! the defini on of psychic /seman c or value space (its defini on s ll unclear) is something that has developed since the end of the age of divin‐ity was published on the internet ‐ the version distributed at the last art strike biennial I think re‐fers to "le er ‐ name ‐ text ‐ volume" ‐ the latest texts by DAMTP refers to "le er ‐ name ‐ na on ‐ class". Some of this theorizing relates to Object Oriented Programming in which sense perhaps 'object' is an alterna ve to 'subject'.
Dear co‐rades [Bakuninist],
‐ which sounds alm
ost revoluonary Spanish ‐
as to "worker" ‐ I have som
e essenal objec
on against over‐use of the w
ord ‐ because its original meaning is a person heavy
working in the factory ‐ as such this profession is disappearing ‐
you might say that Czech or Europe is not the w
hole world ‐ but
it shows the tendency ...‐ so any other use of the w
ord is more
a metaphor ‐ w
hen we say i.e. cultural w
orker ‐ its mere m
ock‐ery ‐ even w
hen we say cultural laborer ‐ its not m
uch beer,
maybe hom
o faber ‐ but its taking us somew
here totally differ‐ent + loosing any social tension. Very sim
ilar the word class ‐ it
exists only when backed w
ith the self‐idenfica
on of the large group of people ‐ w
hich is also a queson if it exists in these
days...
On the edge of becom
ing homo voyeur (w
ith closed eyes)
Comrade
s [Marxist]
The removal of the
basic word what m
akes se
nse to iden
fy
self in th
e context o
f class ‐ that su
bverts th
e who
le su
bject o
f strik
e... It is no
t abo
ut th
e worker w
ho hides iden
ty, but th
e on
e, who
takes it o
ver a
nd strik
es it fo
rever.
Soviet‐com
mun
ist‐capita
list state iden
fica
on of the
worker
is un
acceptable because th
eir con
cept simply lead
towards
workers’ bou
rgeo
isifica
on.
Impo
rtant it is to po
int o
ut th
e class d
isnc
on while drawing
on M
arx himself: th
at th
ere are those who
own and em
ploy,
and those who
do no
t own a capital and
must w
ork to su
rvive
(and
this exceed
s 'a worker', since the un
employed
are also
workers ‐ it is on
ly at a
specific mom
ent that the
y do
n't h
ave
a job; sa
me with
'white collar' or 'precaria
t' ‐ w
e do
not work
in th
e factory, but we must w
ork to earn a living. a m
anager is
a worker... I wou
ld go for 'working
peo
ple' or ‘the work‐
ing’ (d
irban
eji in Lithuanian).
But yes, this is a
purely materialist d
isnc
on. This d
oes n
ot
take cultural habits into accou
nt. I like Black M
ask's 'nigger as
class'. But fo
r this text spe
cifically ‐ I am in favor o
f 'a worker'
or 'the
working', be
cause the working
class anger in north
Africa is un
der threat o
f being
overcom
e by capita
list calls for
'dem
ocracy' and
the status quo
‐ so th
is materialist d
isnc
on
is rather im
portant...
Yes, m
aybe
it is a kind of a m
etapho
r, bu
t it's got con
tent.
How do we use this metapho
r (the on
ly to
ol we've got in
this
instance ‐ language) so that we supp
ort a
nd re
late to
the dis‐
possessed and exploited?
While singing 'we are all pros‐
tutes' to m
y course‐m
ates and
tutors I was going
for the
same
Dear rades [Bakuninist]
... you don’t hear it from workers in Czech ‐ they are not so much proud of their sta‐tus ‐ especially now when so easy to loose the job...+ actually its doctors now who are on riot ‐ about 4000 Czech doctors will leave the hospitals by the March 1st if the doctors trade union doesn’t succeed to get form government what they have
been asking for a long me (they made all the juridical steps about 3 months ago)... this is what is moving with the society now in this small country... so the Czech psy‐chic workers are silent ‐ but the psychic doctors are howling!
…trying to figure out the more suitable word than „worker“ – for my under‐standing of the posion of people to whom I count myself – I overcame some pa‐thec ones like
Comrades
If you speak for your organizaon when you say that: capitalist society isn't com‐posed of two fundamental classes, the owners and controllers of the means of producon who subsequently live off the labour of a second class; those forced
Comrades,
In my opinion, you deny the existence of rac‐ism all over the world ‐ you seem to s ck to the illustra on of a starving Ethiopian ‐ and this issue for me seems more and more im‐portant, because it is of benefit to the bour‐geoisie and strongly opposing socialism. Peo‐ple ARE being discriminated because of the skin colour, but by calling you white – the referring is about your thinking and rhetoric, rather than your skin colour. White people can think black, black people can think white, so on.
Where I differ from your posi ons I don’t s ck to the rela on to the produc on ONLY. Where did the bourgeoisie come from? Was it not the Europe and its ideas of supremacy? Yes, we are all from Africa, but there were certain moments in history (and the ideologies) which we don’t have any grounds to deny! Because it carries on!
I remember you said that Nazis are only stupid
workers. Only? I think that's one of the crucial things: to not allow it happening! O en the racism, the na onalism might be le as unim‐portant, but that's the enemy as important as capitalist 'freedom' ideology, not to forget authoritarian le .
As I perceive it, proletariat is the class that is determined to abolish capitalism, that is the mentality, which does not equal ones rela on to produc on, but the determina on, the conscious interests taken into praxis. As was said before, the queen is welcome to resign (or whatever the term) and join DAMTP ‐ she would be a perfect contributor to crack the royal occul sm and to turn in on itself!!! Where we differ, I think, DAMTP is, as it is wri en in cons tu on, or even the tle itself suggests, an organiza on for mental class war, instead of becoming poli cians or crea ng a trade union which would ins tu onally fight for higher wages ‐ so it is not intended for defense.
We can call the middle class a working class,
Comrades,
I found some typical W
estern hubris present in the notes defending class interest of the privileged group of people, denying the fact that racism
exists as such. M
aking equaon betw
een privileged western bourgeoisie
called “cultural workers” and the w
orkers of the third world – that is non‐
sense. There is a big difference between such “w
orkers’ who are m
aking a choice – to w
ork or refuse from it for the rebel sake is not adequate to the
queson of survival w
hat brings to the fight third world people (even
counng eastern Europeans at som
e extend). As 60‐ies showed m
ore then evidently – w
estern white “revolu
onaries” quite easy came back to
“normaliza
on”, while for to the m
ost black (and Lan‐Am
erican) revolu‐onaries it w
as the queson of life/death.
The queson of trade unionism
and bargaining – all the means w
hat lack the ul
mate risk are hopelessly com
promised…
these kind of organizaons
becoming part of the cult rituals and tense pressure sim
ulators what sim
p‐ly m
akes evidence that they are far away from
the ordinary people, or sim
ply they are linking towards deeper bourgeoisifica
on of the working
people by offering some m
ore privileges for the more obedient ones.
In general we as DAM
TP’s should admit that our aim
consist not of trying to obtain som
e more privileges but about loosing those already go
en. Definitely it is an opposite direc
on from trade unionism
and will do not
fit with the desires of our colleagues tow
ards the welfare life.
Simply – I do not see a possibility for socialism
while there is a situa
on
ورۀنزناريا رد ديماناريا مايقنيرتھوکشاب بالقنا زا سپ ھک تسيا
خر ناتسراجم تسا ھداد . مکاح 1956ھديدپتاقبط ھعقاو نياۀ ھداد ناکت تخس ار مالع ياھتخاپ و تخاس و تسا ھدومن ءاشفا ار نانآ. ر ميژ زادنا ھب برع ناروشک يعاجترا ياھۀ ليئارسا تلود دننارگن. نارالاسناويد دش ريگلفاغ نيچ ا ه دن : تصرف يتسايس زا يوريپ رد نانآ تيامح ھاش زا ھنابلطيم ار شنافالخم و دندرکوکحمميم دندومن ) ھالبند
وئامھيور نيا يريگ يشم طخ Mao وباثمب ھاش زا ھک دوب ۀ ابم کی Chouووچدندومن ديجمت. »◌دضيتسياليرپما «زرا اجی «( راتساوخ اھنتن يسور نارالاسناويد و دوبن ناريا تلود يارب ھکلب دن رد »رسدرد د
يعس ھشيمه ناروشک رگيد و ھاش ميژر تيبثت راوجمھدنتشاد دوش يدوخ نادنورھش ريگنماد يا ھقطنم ياھبوشآ دنکن ات . رد ھتشذگ و ھتخورف ھحلسا ھاش ھب ھيسور ميژر کاواس ھب ار يناريا يرارف ياھالکيدارليوحت تسا ھداد . ھک ينامز متحا ال ھاش طوقس تفای ينوزف اھسور ، و جيردتبھناطاتحم دنداد رييغت ار شيوخ تيعقوم . و ھيسور نيبام ۀنارھاظتم ييارگاغوغ نارگاشامت يمرگرس روظنمب طقف اکيرمآ
(ناويالس مايليو دشيم ماجنا . ،اکيرمآ ريفس William Sullivan) : دش فرتعم ھناقداص » اما ميدرک يم ھرادا ار سوئال ام ردا اديدش ھک ،ناری ھن و ام ھن ،دراد تيمھا ناميارب . چيه گيد تردق ز راک ير يدايديآ يمن رب نامزا New York Times, 13 Novemberزا لقن (»1978(
جرم و جره «شياديپ زا ھطوبرم لود سرتعقاو رد ناريا رد يا »الخ تردق ء«و »ھدوت شروش ندش زيربل زا ھمھاو وم نتشاذگ رانک نارگيجناييبھذم
ورالاسناويد تسا . يلصا تيھام تسين يبھذم ناريا شبنج ، اما يبسن تينوصم ءاطعا
ھک داد ار ھزاجا نيا مالسا ھب يبھذم راکفا زاربا يارب دوش شبنج يوگنخس . نامه يارب ھزورما دندرکيم رس ھب ھاش اب ينيدامن ۀزرابم روظنمب ار رداچ البق ھک ينانز ھيلع رب تمواقم ينيمخ دنراد يم رب رس زا ار نآ . ھداد عالطا يو ھب ينيمخ نارومأم نارگراک يارب يمارتحا دنتسين لئاق «ھک دنا تفنشبنج ينورد يوپاکت ينيمخ يبھذم . »بھذم
نارادفرط زا يرايسب ھدش ثعاب ياھتيدودحم زا ھدش نييأت رتارف اپنراذگبد. دوش يم روصت ھچنآ سکع رب اس ناريو و بيرخت ،اھکناب يز و اه »يبرغ «ھراغم اه امنيس لمعال سکع دضنامه ھکلب ،تسين »نردم «◌دض ای
ۀزرابم دض زا ،يبرغ نردم ياھبوشآ رد (ستاو ھک تسا يگناگيب Wa s) ات
(کسندگ ھتفرگ Gdansk) دروخيم مشچب ، .
رد مه نامز رد مه و ھتشذگ رضاح الح ژروب ،يزاو، اھالم شترا و تاضقانتشحاف دنا ھتشاد ی .چيه کلذعمکی رگيد ۀتسد ود نودب تسناوت يمن اه ھتسد نيا زا دروايب ماود .رگشزاسان تانايب مغريلعا ھنا لوغشم ھدرپ تشپ رد ينيمخ ،ش ماجسنا درک يم شالت يلم ۀھبج دننام و دوب يرس تارکاذم و ديامن ظفح ار شترا شترا کيرحت زا درک يم ھيصوت شنارادفرط ھباددوخ دنزرو ير . رصانع
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،ماجنارس الکيدار دندومن مادقا ھب روبجم ار ينيمخ و دندز نماد ار يياھن دربن . رد ھک شترا راھم يارب ھراچ اھنت ار ھار نيا اريز دش يو تلود ميلست دوب يگديشاپ مه زا فرشتسناد يم يمدرم نايغط .
ما مدع ،يتسيشاف ميژر طوقس البندب الغترپ دننام ،ناريا رد تالخد ناک يلخاد ۀمکاح ۀقبط يناوتان و يجراخ ياھورين ميقتسم داجيا ثعاب تسا نکمم يزاب ياضف دوش يعامتجا تاشيامزآ يارب . طورش و طرش اب ھک ينويباصتعا ليم ھب و دنا ھدومن فرصت ار اھرھش ھک يمدرم ای ،دنا ھتشگرب راک رس رب ناشدوخ
ود زونه -دننک يم ھرادا دوخ، تردق زا ييامنزاب ھک دنتسه ھناگ ميلست ھدشن تلوددنا . ياھھورگ ھب قلعتم ۀحلسا رازه اھدص ،ينيمخ ددعتم ياھتساوخرد مغريلع ليوحت زورما ات مدرم نيبام ھدش عيزوت ای يکيرچ تلود دنا ھدشن ھداد .نيا رب ھوالع، و چولب ،درک لقتسم ياھشبنج يرذآ تسا نکمم و ھدرمش تمينغ ار تصرف نايغط ار ياھزرم ھب ينارحب رواجم ھب ار »نانطومه «ياھروشک دنناشکب و نتشيوخدننک قيوشت شروش .
رگد ای اھتسينومک تسد ھک دننک يم رھاظت يسايس نارسفم و اسؤر رد ار يپچ تانايرج يالعف ره يالکيدار ت دننيب يم . بزح ھک تسا نيا رما ناريا) ھدوت بزح نامه »تسينومک «تقيقح
( عضاوم رطاخب تساھتدم شا ھنابلط حالصا و ار شدوخ رابتعا ،ھيسور يجراخ ياھتسايس زا ھناروکروک تيعبت الماک تسد زا ھداد. ميژر طسوت ھکنآ مغريلع يتنطلس يلکب ابيرقت زا ياھالس »زا بالقناالابی «،دوب ھتشگ دوبان
و 1963يمدرم ياھمايق و دومن ينابيتشپ ھاشدرک موکحم ار . اريخا تلود ليکشت 1978
راتساوخ ھدوت بزح تقو عرسا رد ات ھدش «و دوش »داصتقاتابث اب تکلمم «يفالتئا .»نارحبدسرب ناياپ ھب
اما و ياھھورگ يکيرچ و ييوجشناد ياھميژر زا ،دنشاب ھدش »يتسينومک «تسا نکمم ھچ رگا
درسلد زونه کلذعم و ينامزاس بتارم ھلسلس نامه يتلود يراد ھيامرس ياھميژر ياھتارکاروئب ۀناراک ھسيسد ياھتسايس يم المعا اردننک .يراگنا زا ۀالس تصش
ينيالتسا يتربع سرد -دنيارف بالقنا دض ينينل چيه دنا ھتفرگن . دننام يمگد و کشخ تارابع (»ارگراک نطو شکتمحز نتسرپ «المعتسا ابدنک يم ديجمت ار نارگراک يگناگيب ھک يترابع »حالص تيربھر «( ييارگسپاو تاحالطصا و ، لثميرگراک «، »يمدرم شترا «، »ورشيپ ياھالم «، و »تلود
يھباشم ضقانتم تالوقم، حطس و دننک يم ديدشت ار يکيژولوئديا يگدوآل يھاگآ دنھد يم ليلقت ار ايراتلورپ . نيا رد يعقاو تردق بسک يارب ھک تسيک ھحوبحب لوغشم يياروشمادقا؟دشاب
رد تسا مزال اريز دنک عافد »يمدرم «تموکح کیبالقنا زا دناوتيمن ديامن عافد شدوخزا بالقنا لباقم . يک ،دنک درسلد و حالس علخ ار اه ھدوت رگا اما رضاح ات دش دھاوخ يتشپ تموکح زا عاجترا تامجاھت لباقم رد ؟دنک يناب ھکينامزدصم ھيلع رب شترا زا ق ۀنيمز شدوخ ،درک ھدافتسا ناگدننکرھاظت و نويباصتعا
(الب نب نمود ايھم ار ايس نامزاس ياتدوک .Ben Bella) (نيدموب ندمآ يارب ار ھنحص Boumédienne) يرخآ نيا و تخاس ھدامآ دوخ
ريازجال رد راتخم درک دوبان ار. و -تانايرج،ھرخالاب و اه ھناخراک ھک يحلسم ناناقھد و
نارگراک ھب ھلمح اب ،دندوب ھدرک (ھدنآل فرصت ار اھنيمز Allende) کمک -
ار ھنيمز ندمآ راک يور –ورتساک ھب (ھشونيپ يارب Pinochet). تخاس راومه
ار تلود اھورين زا يبيکرت ھچ ھک تسين نيا ناريا دروم رد يساسا ۀلئسم ،دروآ دنھاوخ تسدب نتشيوخ دنناوت يم نارگراک ايآ ھک تسا نيا مھم الؤس ھکلب ؟ھن ای دننک جيسب تلود ھيلع رب ھنالقتسم ار نخس ناشدوخ فرط زا نارگراک رگا تفگ دنھاوخ نخس نارگراک ياجب اھتارکاروئب ،دنيوگن . ياھتشادرب و براجت رگا يقب شوگ ھب ار دوخ دنناسرن ه) الثم پاچ ياھنيشام طبض قيرط زا ياھھاگتسيا و ھناخييويدار( ، يعمج ياه ھناسر دش دنھاوخ قفوم روسناس ای فيرحت ار ناشراتفگدنيامن . تسا نآ شرتسگ و طسب ،بالقنا زا عافد ھار اھنت . شبنج نينچ رگا يتح ھب ھعماج ندنادرگرب ،دروخب تسکش رما تياھن رد يا ھدرتسگ ۀلحرم لبق اما ای تسد مامت نتفرگ سپ و يبالقن دوب دھاوخ رتلکشم ھزادنا يب بالقنا ياھتف .
رد نونکا مه ھک ينارگراکعماوج ،دننک يم يگدنز تارکاروئب و يتسيمروفرطسوت تارکاروئب و يتسيمروفر شبنج کی و ھب دمآ دنھاوخن دج. ھشير شبنج کی طقف الکيدار و يا دربب الؤس ريز ار يناھج ھاگتسد ساسا ھک دعاقتم ار نانآ دھاوخدرک ھک دننک يريگولج يجراخ لود ۀلخادم زا . ار نانآ تسا نکمم يشبنج
نينچبيغرت ھب ديامن يھباشم تکرح ميژر لک ھب مجاھت اب «داجيا .
طقف ھدنيآ ياھبالقنا دننک اديپ ايند رد ينابيتشپ و يماح دنناوت يم يناھج للمال نيب نانيرفآ تيعقوم (»Situa onist Interna onal(.
اظحل رد ھک يت قفوم مدرم يم ،دننزب مقر ار دوخ خيرات دنوش جيردتب نانآ ۀطقنجوا ۀدش بوکرس دننک يم فشک ار نيشيپ ياھشالت . رد زورما ھک ار ينايغط نارياھدھاشم ھک تسا يديما ۀنزور مينک يم يالعفنا شنک و يمگردرس ار جيار دزاس يم حرطم يسوملم لکشب ار تالضعم و دراذگ يم رانک .ا رھظم نايغط نيتسا يعامتجا تقيقح.
يمومع رارسا رتفد
1979سرام 12
نادرگرب : ،ييايلوخيالم ((2003تسوگآ 22نانيشنراغ
Comrades surrealists,
This is an open address to all your self‐organized com‐
munity throughout the enre globe.
We are addressing you because you’re the first organizaon of psychic
workers what really suc‐ceed to step beyond
“whiteness” of eurocentrist culture and really involved
into the "blackness" of planet earth.
We are addressing you as those who propagate and realize collecvity as gen‐
eral approach towards equality and freedom in
society.
We are addressing you for your widely known declara‐
ons towards dehierarchi‐zaton of culture and
providing the source for the mad imaginaon and black humor what bursts from the inevitability and explodes into a convulsive
beauty.
We are calling to join us in discussion and laughter
(either physically, or in psy‐chic) at our meeng of DA‐
ta Miners & Travailleurs Psychique what will hap‐pen August 22nd‐28th,
2011 in Alytus (Southern Lithuania)
As having a branch of DEad WOrkers Union of DAMTP we address also all dead
proto‐ortodox‐post‐out of‐non‐surrealists counng from Violee Nozière to
Aimé Cesaire, or from Abd‐el‐Krim to Amadou Diallo
to join us in a Psychic March of Death planned on those days & nights in the
country what was de‐scribed as nowhere in the last act of Ubu Roi by Jary.
It was in the black mirror of anarchism that surrealism
first recognized itself.
Therefore it is a black mir‐ror of surrealism that psy‐chic syndicalism recognizes
itself.
Lately, Presence Africaine has, unfortunately been too preoccupied with an‐
thropological creepy crawl‐ies to denote enough
aenon to the problem of the arst in his present
predicament. It worried me a lot that
such a useful instuon did not seem to be aware of
cultural cross‐currents that characterize arsc expres‐
sion in mul‐racial socie‐es. They seem to think
that the only culture worth exhibing was tradional
or indigenous. And so they concentrated on countries
where interacon of streams of consciousness between black and white has not taken place to any significant or obvious de‐
gree, or doesn’t so much as touch the cultural subsoil.
A number of these enthusi‐asts even became apolo‐gec about the Western
elements in their own art. Where do we come in – we who are detribalized and
are producing a proletarian art? This is what I wanted to know. ‐ Ezekiel Es'kia
Mphahlele
Bourgeois culture is not about equality as it tends to manifest, but rather is producing the schisms in‐side the indigenous coun‐tries which were already
surrealist in fact. That pos‐sibly ex‐
plain why surrealism prevails in the coun‐
tries of advanced capitalism.
Being an adept of
surrealism in the third
world means
idenfica‐on with western colonist
culture while giving an im‐pression of exocs and mulculturality to it.
Illusionary privileges to the newly established bour‐
geoisie made exploitaon injected into a very body of proletariat and negritude
as well.
The bourgeois “we are all humans” culture pushes towards “equal rights” to
parcipate in the capitalist machine based on exploita‐
on. It means that all we are parts of the same ma‐chine – not equal parts, of
course.
The upcoming future could‐n’t be defined neither by
stepping back to “savageness”, nor ac‐
cepng “civilized” behavior – DOWN WITH BOURGEOIS FACELESSNESS MASKED BY
IMAGE OF SOMETHING ELSE!
ITS TIME TO LIVE OUR OWN LIVES!
DOWN WITH BOURGEOIS “WE ARE ALL HUMANS”
HERD CULTURE!
UP WITH PROLETARIAN CONSCIOUSNESS OF EQUAL
HUMAN AUTONOMIES!
We are looking forward to meet you this year and so to open paths towards the general strike 2012 as best
partners to dance in the streets – your experience is
Comrades communists,
This is an open address to all your self‐organized community throughout the en re globe.
We are addressing you be‐cause you’re the first organiza‐on of psychic workers what
really succeed to step beyond “whiteness” of eurocentrist culture and really involved into the "blackness" of planet earth.
We are addressing you as those who propagate and real‐ize collec vity as general ap‐proach towards equality and freedom in society.
We are addressing you for your widely known declara ons towards dehierarchizaton of culture and providing the source for the mad imagina on and black humor what bursts from the inevitability and ex‐plodes into a convulsive beau‐ty.
We are calling to join us in dis‐cussion and laughter (either physically, or in psychic) at our mee ng of DAta Miners & Travailleurs Psychique what will happen August 22nd‐28th, 2011 in Alytus (Southern Lithu‐ania)
As having a branch of DEad WOrkers Union of DAMTP we address also all dead proto‐ortodox‐post‐out of‐non‐communists coun ng from Viole e Nozière to Aimé Cesaire, or from Abd‐el‐Krim to Amadou Diallo to join us in a Psychic March of Death planned on those days & nights in the country what was de‐scribed as nowhere in the last act of Ubu Roi by Jary.
It was in the black mirror of anarchism that communism first recognized itself. There‐fore it is a black mirror of com‐munism that psychic syndical‐ism recognizes itself.
Lately, Presence Africaine has,
unfortunate‐ly been too preoccupied with anthro‐pological creepy crawl‐ies to denote enough a en on to the problem of the ar st in his present predicament. It worried me a lot that such a useful ins tu on did not seem to be aware of cultural cross‐currents that characterize ar s‐c expression in mul ‐racial
socie es. They seem to think that the only culture worth exhibi ng was tradi onal or indigenous. And so they con‐centrated on countries where interac on of streams of con‐sciousness between black and white has not taken place to any significant or obvious de‐gree, or doesn’t so much as touch the cultural subsoil. A number of these enthusiasts even became apologe c about the Western elements in their own art. Where do we come in – we who are detribalized and are producing a proletarian art? This is what I wanted to know. ‐ Ezekiel Es'kia Mphahlele
Bourgeois culture is not about equality as it tends to manifest, but rather is producing the schisms inside the indigenous countries which were already communist in fact. That possi‐bly explain why communism prevails in the countries of ad‐vanced capitalism.
Being an adept of communism in the third world means iden‐fica on with western colonist
culture while giving an impres‐sion of exo cs and mul cultur‐ality to it.
Illusionary privileges to the newly established bourgeoisie made exploita on injected into a very body of proletariat and negritude as well.
The bourgeois “we are all hu‐mans” culture pushes towards “equal rights” to par cipate in the capitalist machine based on exploita on. It means that all we are parts of the same machine – not equal parts, of course.
The upcoming future couldn’t be defined neither by stepping back to “savageness”, nor ac‐cep ng “civilized” behavior – DOWN WITH BOURGEOIS FACELESSNESS MASKED BY IMAGE OF SOMETHING ELSE!
ITS TIME TO LIVE OUR OWN LIVES!
DOWN WITH BOURGEOIS “WE ARE ALL HUMANS” HERD CUL‐TURE!
UP WITH PROLETARIAN CON‐SCIOUSNESS OF EQUAL HU‐MAN AUTONOMIES!
We are looking forward to meet you this year and so to open paths towards the gen‐eral strike 2012 as best part‐ners to dance in the streets – your experience is the one to fuel people from ge ng bored while resurging in the ci es and in a countryside as well.
There is a small difference in communism from the mid last century when to imagine was enough to close one’s eyes and that communism of nowadays – now it’s me to reopen ‐ the
Whereas in previous epochs the conduct of Interna onal organisa ons necessitated long and arduous journeys, contemporary society has not only rendered such behaviour unnec‐essary, but posi vely demands its superces‐sion. In an era when telema cs has indus‐trialised the imagi‐na on, our resources and intellegence must move beyond the mental and whizzical con‐straints imposed by the toy technology of info‐tech capitalism. Our congress will be a virtual congress, but not however mediated by electrickery. We assert that all congresses have always been virtual, a technique for window‐dressing predetermined decisions and selling them on to the delegates who then carry the message out to the party faithful, and thence to the broad layers of humanity. In‐stead of mechanising this process, we wish to implode it. Our First Congress will also be an Imaginist Congress.
Congress is about crea ng the myth of unity, but our First Congress will, contrariwise, unify
the myth crea on process. The Congress will only exist at the level of myth, thereby excising poli cal chicanery. Par cpants will not so much be inscribing their ideas on the palimpsest of an his‐toric event, but will have to subject themselves to the
much harsh‐er discipline of pro‐jec ng their concep ons
onto the tabla rasa of the non‐existent. In this process, we make no restric ons on the use of info‐tech. It is sufficient to assert, how‐ever, that the most important work will take place away from such machinery. At a me
when computers are poised as a means of in‐dustrialising the imagina on, and present themselves as the open‐sesame to a world of virtual reality, we assert that all virtaul reality is the consequence of the social interac on of human consciousness.
We assert that far from facil‐ita ng de‐bate Con‐gress
bureaucra cises human interac on, subjects it to the manipula on of the execu ve bodies. By re‐versing the process, such that par cipants submit accounts of the proceedings before encountering one another, we de facto reduce the func oning of the execu ve bodies to that of mere clearing hous‐es of informa on. This innova on is in itself a major
step forward in our organ‐ising processes. Further to this however, it is necessary to charge all par cipants to integrate their submission and cir‐cula on of accounts, whether visual, verbal,
musical or otherwise, simply by explicitly sta ng that the work in ques on is precisely just such an account. In the event of par ciapants circula ng
material and only revealing its exact rela on to the First Congress at a la er stage, we invite delegates to draw their own conclusions.
From the material so presented and reproduced by delegates, as appropriate, the full variety of ac vity will become apparent. It will then possible for task groups to emerge, directly rela ng to the intrinsic interconnec ons established by the First Congress, rather than the bureaucra c management of ex‐trinsic connexions being implemented according to the interests of an execu ve, which has already established itself as a pole of separate ac vity. From the emergence of the task groups, whatever direct mee ngs such as are required by the nature of the work the task group has undertaken, will take place. This accords with our principle of mini‐mum necessary ac vity. Although we espouse the warmth of comradeship, task groups are in no way
akin to affinity groups, which seek to offer a psychological bolster to the individuals in‐volved. Any such emergent affinity groups will be dissolved.
The following texts comprise ini al accounts of the Congress, and are comprosed of conven‐
onal descrip ons of the proceedings. We invite delegates to publish or otherwise manifest their accounts. The First Congress is already underway.
Long Live the New Le rist Interna onal
The quotes are from an account of a trip to Mos‐cow to nego ate the adherence of the Communist Workers' Party of Germany to Third Interna onal made by O o Rühle in the summer of 1920.
I used the me to study the situa on. First I looked around Moscow, mostly without official guidance (...) Then I made a long car tour to Kashira and a trip to Nischny‐Novgorod, Kasan Simbirsk, Samara . . .
As I returned from the Volga, Comrade Merges had arrived in Moscow.
I travelled illegally to Russia. The business was difficult and dangerous; but it succeeded. On 16th June I stepped onto Russian soil: on the 19th I was in Moscow. ‐Report from Moscow, O o Rühle
At this mee ng we got to see the discussion guidelines which were to be laid before the Congress. They were intended to be the basis for the decisions of the Congress. Of which, in his boas ul manner, Radek had already said to me earlier that he had it in the pocket. "In the Pocket!"
On the same day a si ng of the execu ve of the Third Interna‐tonal took place. We weren't invited. In our absence, the mo‐on of Meyer (Kommunist Partei Deutschland) that we should
be refused admission was discussed. the mo on was rejected. Upon this, they called us to the si ng, and were so gracious as to grant us advisory status at the Congress.
The methods which I saw prac sed on me in Moscow aroused my strongest aversion. Whereto I saw: poli cal scene shi ing ‐ calculat‐ed as bluff ‐ using flashy revolu onary resolu ons to conceal the opportunis c background. It would have been best just to have headed off. However I decided to stay un l the second delegate Comrade Merges‐Braunschweig would arrive.
Prelimanary Commi ee for the Founda on of a New Le rist Interna onal proposes
The First Congress of the New Le rist Interna onal
VIRU
LENCE
: A STO
RY OF SU
BVER
SIVE
CULTURE
The pe
rmeability of cultures is a
long
‐stand
ing fasci‐
naon
. As c
ultural m
obility acts in this sense, as the
prim
e mover of con
science – through expe
rience, it
open
s secret d
oors, orche
strates un
cann
y revela‐
ons, and
lis ind
ividuals ou
t of o
bscurity and plac‐
es th
em at the
cen
ter o
f global life
. It is for th
is reason
that I am
pleased
to par
cipate in
this dia‐
logue, which is occurrin
g am
ong thinkers from
Eastern Eu
rope
(Post C
ommun
ist), Africa (Post
Colonial), and the Am
ericas (P
ost C
olon
ial U
SA/
Ultra‐Ca
pitalist). This interes
ng m
ix of viewpo
ints
shou
ld fo
ster an en
lighten
ing discou
rse.
The standp
oint I am
ope
rang
from
is one
that is
situated from
the United States as a
n African
‐Am
erican
heterosexual m
ale. But given
the
"hyperrealism" a
nd m
any of th
e othe
r agend
as and
conceits th
at were spaw
ned in th
e Crical The
ory
morass o
f the
198
0s, everyon
e’s v
iewpo
ints are
much more complex to
day that th
ey were eo
ns ago.
In m
y a
empt to
respon
d to th
e DA
ta M
iners &
Travailleurs P
sychique
inqu
iry, I m
ust fi
rst fi
x in
my mind what I th
ink Re
das D
irzys m
eans by
“Surrealism
” (as a
polical pla
orm)? M
y be
st
assessmen
t is fou
nd in
the po
lics of D
ada ‐ the
mothe
r of a
ll surrealists. D
ada art,
as a protest against W
orld W
ar One
, and the hu
ge investmen
t of scien
ce
and intellect fo
r the
purpo
ses o
f war
and killing, sou
ght to respect the
intellect by no
t red
ucing its pow
er,
but instead
by reversing it use,
thereb
y de
ploying its pow
er to
‐wards non
instrumen
tal purpo
ses.
A stud
y of Surrealism
with
a neces‐
sary dep
th is neede
d for a
prope
r discussio
n he
re. In my case, I do
know
that th
e original su
rrealists
were literary pe
ople, but before
this wri
ng, m
y basic
kno
wledge of
Surrealism was th
e automa
c wri
ngs (pain
ngs) of A
ndre M
as‐
son, and
the represen
taon
al
pain
ngs o
f arsts s
uch as Ren
é Magri
e or Salvado
r Dalí. What w
e seem
to be de
aling with
in th
is case is a m
ore
potent brand
of Surrealism
– in
term
s of
its links w
ith polics th
rough the advoca‐
cy of a
narchism
and
socialism
. In my
Western (P
ost‐colonial USA
) edu
caon
, mainstream writers a
nd historians dis‐
missed
the serio
us polics of Surrealism
and the more virulent strains such as
Comte de Lautréam
ont’s, w
hile emph
a‐siz
ing its fancifu
l aspects and
imagery.
Andre Breton
’s quo
te: "It was in
the black mir‐
ror o
f anarchism
that su
rrealism first recognized
itself." A black m
irror con
jures in the mind a
fascina
ng im
age. But as a
black m
an it is easy to
get stuck on the use of th
e word “black”, as fur‐
ther re
flecon
is neede
d to re
cognize that in
Europe
(in those da
ys) w
hen the word black is used
to con
note so
mething
sinister, illegal, or just simply
bad, it didn’t o
riginally re
fer to black pe
ople. B
ut
this who
le no
on of Surrealism
that advocates fo
r anarchism
and
revolu
on, in the context o
f the
Western doctrine, has a great deal to do
with
black
peop
le – and
the “Black Diaspora” especially.
I have always loo
ked up
on th
e ph
enom
enon
of
Western Surrealism as b
eing
dire
ctly derived
from
African
Ritu
al, w
hich in
the Western con
text pre‐
sents a
n Ap
ollonian
verses D
ionysia
n confl
ict,
poise
d for a
narchy
and
revolu
on – th
e kind
we saw
in th
e 19
50s w
ith th
e advent of R
ock 'n' Roll m
usic.
Rock 'n' Roll orig
inated
in th
e United States in
the
1950s a
nd has since spread
to th
e rest of the
world.
White ra
cists a
acked and rid
iculed
Rock 'n' Roll, as
“Jun
gle Music,” due
to its A
frican
influ
ences, and
also because of the
forbidde
n social m
ingling of
black and white peo
ple it brou
ght a
bout. This m
ix‐
ing was se
en as a
tabo
o form
of cultural m
iscegen
a‐on
, as the
aud
ience and the musicians were o
en
ethn
ically m
ixed
. Despite th
ese a
acks, R
ock n Ro
ll prevailed as th
e de
fining musical style of America in
the 19
50s.
Early Rock 'n' Roll com
bine
d elem
ents of B
lues,
Boogie‐W
oogie, Ja
zz, and
Rhythm and
Blues, inter‐
twined
with
white Cou
ntry and
Western m
usic. The
words "rock" a
nd "roll" were black slang for sexual
intercou
rse, and
was a ra
ucou
s, exhilara
ng, and
dangerou
s style of m
usic fo
r a m
ul‐ethnic audi‐
ence. This w
as th
e "Jun
gle Music" d
ismissed
by the
highbrow
bou
rgeo
is crics, as it ind
uced
millions of
youth across th
e land
– into a sp
iritual ra
pture. To
the youn
g white ears this m
usic was th
e op
ening
wed
ge th
at m
ade for a
more recep
ve enviro
nmen
t for the
cou
ntercultu
res that w
ould explode
across
the world in
the mid‐196
0s.
Jungle M
usic events e
volved
into th
e 19
60s H
ard
Rock con
certs a
nd Raves th
at m
imicked a Western
percep
on of A
frican
Ritu
al ‐ a un
ified
mind‐bo
dy
expe
rience that causes e
ndorph
ins ind
uced
halluci‐
naon
and
eup
horia
. Rock concerts with
its throb
‐bing
brisk‐paced am
plified
music, psyched
elic light
show
s, and
drug indu
ced hallucina
on, created
a
madne
ss of trance as peo
ple danced
“in” the music.
These spectacles con
jured in con
serva
ve m
inds ‐
the specter o
f Dionysia
n infid
els run
amok. The
re
was th
is expe
rience of anarchism
moving towards
revolu
on, exerng
a con
stant p
ushing
outw
ard of th
e accepted
moral
boun
darie
s of the
mes, as recrea
onal drug use
became po
pular –
includ
ing the use of th
e hallucin‐
ogen
LSD
. Rock 'n' Roll m
usic as a
cultural phe
nome‐
non with
all its fe
ared
con
sequ
ences, created
new
po
ssibili
es with
in a so
ciety that neede
d ne
w possi‐
bili
es. Social and
polical ins
tuon
s began
to
reform
, due
to a deh
ierarchizaton of culture th
at
was propagated by
this gene
raon
, to realize collec‐
vity a gen
eral app
roach towards equ
ality
and
freedo
m in
society.
During World W
ar Two, And
ré Breton, who
had
traine
d in m
edicine and psychiatry, served in a
neurological hospital w
here he em
ployed
Sigmun
d Freu
d's p
sychoana
lyc metho
ds with
soldiers
suffe
ring from
Post T
raum
ac Stress Syndrom
e. The
ar
sc style of Surrealism began
as a
n offi
cial m
ove‐
men
t ‐ sh
ortly
aer th
e ar
sts w
ere influ
enced by
Freu
d's ide
as of the
con
scious and
uncon
scious
mind. This is the
con
junc
on, at w
hich point W
est‐
ern Surrealism can
be ob
served
as h
aving a direct
influ
ence from
African
Ritu
al. A
s a French writer and
po
et, B
reton thus land
s him
self in th
e qu
andary th
at
cond
emns m
ost F
rench mod
ernists a
s cultural im‐
peria
lists, giving that th
ey fe
asted he
avily on their
rummaging through the cultu
res o
f the
ir colonial
possessio
ns – par
cularly
those in Africa. W
hile th
e
Russian Co
nstruc
vists a
nd th
e German
Bauhaus, in
their M
odernist delight, ind
ulged them
selves pri‐
marily in
a eup
horia
stem
ming from
the achieve‐
men
ts of the
Indu
stria
l Revolu
on. W
ith th
e excep‐
on of som
e like the Im
pressio
nists, th
e Fren
ch
aesthe
tes instead
indu
lged
them
selves in
colon
ial
pillage beginning
with
Paul G
auguin in
Tahi, and
on
to Africa, with
nearly
all of th
eir M
odernist art
movem
ents.
No black ar
st has been form
ally associated with
Surrealism in
the Western art historical canon
. Breton
’s friend
ship with
the black Cu
ban ar
st
Wifred
o Lam, w
as an excep
on. The
African
‐Am
erican
arst Hughie Lee Sm
ith becam
e know
n for a
style of pain
ng th
at infused Social Realism
into a kind of atm
osph
erically cha
rged
Surrealism
. Bill Hu
tson
, ano
ther African
‐American
arst, w
ho
lived
for m
any years in Paris, did so
me am
azing
pain
ngs that I describe as “Ce
rebral Rom
ancism
.”
These pain
ngs a
re not logical but th
ey are very
cerebral. B
ut here again, th
is art w
as not officially
recognized
as b
eing
abo
ut anything, especially
Surrealism – which it was. W
homever one
might
want to recognize as black su
rrealists, one
cou
ld
also sa
y that th
ey wou
ld m
ost likely supp
ort the
idea
of a
lso cod
ifying iden
ty (e
thnicity). Whe
ther
this sa
sfies th
e ph
ilosoph
ical con
cept of
“negritud
e” re
mains ope
n for d
ebate, while other
revolu
onary black ar
sts e
volving ou
t of Social
Realism
, like Be
nny An
drew
s and
Faith Ringgold,
certainly argued
for a
more interna
onal proletari‐
anist app
roach.
In th
e African
‐American
com
mun
ity, w
e live in a
social‐polical paradox, in that we are Separa
sts
and Integra
onists sim
ultane
ously
. Historically,
from
the em
ancipa
on to
the Civil Rights m
ove‐
men
t, African
‐Americans c
ould be de
scrib
ed as
Integra
onists. From th
e up
heavals o
f the
196
0s,
and the Marxist inspire
d Black Po
wer m
ovem
ent,
American
blacks could be
described
as S
epa‐
rasts. Thu
s, Integra
onists v
s. Sep
ara
sts is n
ow
a de
funct d
ebate that to
ok place during the late
1960s. It is true
that blacks a
re pursuing sepa
‐ra
sm in
regards to establish
ing social and
cultu
ral ins
tuon
s that the
y will con
trol
and influ
ence inde
pend
ently
(self d
etermi‐
naon
). It is also true
the blacks in
America
do not se
e them
selves as a
com
pletely
inde
pend
ent e
cono
mic en
ty. The
y see
them
selves ra
ther as a
sector of the
larger
glob
al econo
my, into which th
ey dem
and
integra
on. In the areas o
f the
arts a
nd
cultu
re, it is a
lso true
that blacks a
re estab
‐lishing
ideo
logies with
in th
e instu
ons
that th
ey create, con
trol, and
evolve on
their o
wn term
s, while at the
same
me
insis
ng on a represen
taon
with
in th
e “recognized” history of th
e art a
nd culture
of th
e na
on ‐ and the world. This d
icho
to‐
my pe
rsists!
At this p
oint th
ough, I th
ink it wou
ld be
impo
rtant to exam
ine the mo
ves o
f the
Ab
stract‐Expressionist Ja
ckson Po
llock.
Pollock’s con
scious effo
rt (like so m
any
arsts o
f “color”) to step
beyon
d the
“whitene
ss” of Eurocen
tric culture gaine
d no
recognion
. While his conn
econ
to French
Surrealism and
the pain
ngs o
f And
re M
asson are
unmistakable, and
his Da
da drip
s are both brilliant
and am
using, wha
t he is no
t kno
wn for is h
is sin
cere
aem
pts a
t deh
ierarchizaton in th
e hybrid style of
pain
ng he prop
osed
. As a
n Am
erican
arst of
Europe
an descent, w
hat P
ollock did was to
subs
‐tute (A
frican
‐American) B
ebop
/Jazz (im
provisa
on)
for F
rench Surrealism. In othe
r words, he subs
tut‐
ed Charle
y Parker fo
r And
re M
asson. This w
as don
e while he placed
and
painted
his canvases flat on the
floor, to sim
ulate the Asian tradion
of Sand
Pain
ng th
at re
maine
d as a re
sidue
in th
e cultu
re
the Na
ve‐Americans –
who
had
migrated from
Asia across the
Bering Strait land
brid
ge 10,00
0 to
15,000
years before.
The
United States of A
merica, with
its c
ruel histori‐
cal intertw
ining of gen
ocide, slavery, and
dem
ocra‐
cy, and
the relentless celeb
raon
of the
white
man’s triumph
, persis
ts with
an en
durin
g fid
elity
to
Eurocentric
ideals. Lile re
spect is sho
wn for the
values of N
ave Americans, or the
perseverance of
the first Africans s
hipp
ed here in 161
9. 400
years
aer Ja
mestown, th
e origin of A
merica’s racial
mel
ng pot, and
the start o
f the
merging
of three
cultu
res –
Europ
ean, Na
ve American
(Asia
n) and
African, A
merica ha
s finally arrived
at the
long
aw
aited crossroads – at the
very last m
omen
t.
I have called for a
n inqu
iry into th
e no
on of a
n authen
c interna
onal style of art th
at re
flects o
ur
new globalized
reality
. But I myself canno
t fatho
m
what it cou
ld be, con
sidering that W
estern art con
‐cepts a
nd ultra capitalist a
rt m
arkets are dom
i‐na
ng th
e so‐called interna
onal art, and
has
caused
a “pluralist stasis”
to se
t in by
refusin
g to
snap
out of its Eurocen
tric dream
. Music, on the
othe
r hand, has had
a vira
l affe
ct on the world and
has h
ad decades of p
rogress a
nd advance in
rela
on
to th
e visual arts (with
the excep
on of the
indu
stri‐
alized
con
cep
on and
con
strucon
metho
ds of
Mod
ernist and
Post‐Mod
ernist architecture). R
ock
'n' Roll m
usic is truly a cross‐cultu
ral phe
nomen
on
that characterize
s the
arsc expression
of a
mul
‐ethn
ic so
ciety such as the
United States. Yet even in
this instance, w
ithin th
e creed of W
estern Dualism
the Ap
ollonian
and
Dionysia
n confl
ict created
by
this music, w
as a very bi
er and
drawn ou
t fight.
The
problem
with
the visual arts, as it struggles to
represen
t itself a
s a cross‐ cultural phe
nomen
on, is
that th
ose who
con
trol and
associate th
e visual arts
with
eli
st culture re
ject inclusion as a dem
on of
misc
egen
aon
– and
acvely fight a
gainst it. M
od‐
ernist Art is well kno
wn for
its doctrine of Red
ucon
‐ism
and
Purity
, and
as
regarding any no
on of a
po
ly‐dynam
ic art fo
rm as
the sig
n and curse of m
on‐
greliza
on.
In th
e crical trea
se:
“An
‐Oed
ipus: C
apita
lism
and Schizoph
renia,” the
Fren
ch autho
rs Gilles
Deleuze and Félix Gua
ari
supp
osed
ly cri
cized
Western so
ciety's inn
ate
herd insnct, and the
individu
al’s unw
illingness
to be cut o
ff from
the
(white) trib
e. I read
these
texts a
s having the op
po‐
site intent – as a
surrep
‐ou
s hyperrealis
c de
ceit,
whe
reby th
e authors w
ere
actually advoca
ng th
e strengthen
ing of th
e he
rd
insnct for se
lf‐preserva
on, as a
bulwark
against social and
cultural
mon
greliza
on, and
there‐
fore econo
mic and
polical
impo
tency.
The
American
art cri
c Clem
ent G
reen
berg first
made his n
ame wri
ng fo
r the journal Par
san Re
‐view
, whe
re his most w
ell
know
n essay, "Av
ant‐
Garde
and
Kitsch" was first
publish
ed – at a
me whe
n he
was m
ore involved
with
literature than
with
visu
al
art. In th
is essay Green
‐be
rg asserts th
at true
avant‐garde art resists the
de
grada
on of culture by
popu
list tastes. He es‐
poused
a M
odernism
that m
aintaine
d a fid
elity
to
the “best” of the
past (Europe
), which he be
lieved
was th
e nature of a
n orienta
on th
at wou
ld insure
standards a
nd levels of aesthe
c qu
ality
, by em
u‐la
ng and
living
up to th
at past. For G
reen
berg, a
mul
cultu
ral A
merica was not th
e ideal, and on
e do
es not have to be brilliant to
kno
w th
at whe
n he
speaks abo
ut th
e “past”, he is no
t thinking of Na
ve‐Americans o
r a Pre‐Colum
bian
America. This p
hi‐
losoph
y consisted
of a
con
nuing en
deavor to
pro‐
tect a “white” bo
urgeois society th
reaten
ed by
middleb
row ta
stes and
the de
mocra
zaon
mon
‐greliza
on) o
f culture, and
“othe
r opp
osion
s that
hadn
't be
en present in
the past” – such as the
aspi‐
raon
s of (un
cultu
red) ethnic minories.
Even am
ong the intellectuals, m
ost a
re unaware
that th
e New
York world of culture and
art is th
e birthp
lace of the
Neo
conserva
ve m
ovem
ent, and
had be
en und
er its e
volving grip fo
r more than
60
years. The
orig
inal Par
san Re
view
was fo
unde
d in
1934
as a
n ou
t‐grow
th of the
John
Reed Club
, the arts branch of
the Am
erican
Co
mmun
ist Party.
But the
magazine
foun
dered whe
n its prin
cipal edi‐
tors re
jected
the
Moscow‐
dominated
party
line in both po
li‐cs and
culture.
In 193
7 it was
revived as a dissi‐
dent M
arxist
journal, and be
‐came the leading
intellectual m
aga‐
zine
of the
an
‐Stalinist le
‐ its
poli
cs were
Trotskyist.
A revived Parsan
Review
pursued
a
radical a
tude
that wou
ld go be
yond
polics. It
also achieved an
influ
ence on
literature and the visual arts,
with
a cultural pla
orm th
at
disregarde
d the interests a
nd
values of the
“un
cultu
red“
masses. This b
urgeon
ing Neo
‐conserva
ve pla
orm re
jected
the art o
f Social Realism a
er
the sig
ning
of the
Hitler–Stalin
Pact of 1
939, in
favor o
f Ab‐
stract‐Expressionism
as a
n “ind
ividualist” free
expression
art form. In this same po
lical
fren
zy, the
y also re
jected
Surre‐
alist art out of a
disd
ain for its
most celeb
rated form
s, which
were represen
taon
al. In that
aspe
ct, Surrealism
was be‐
smirche
d as a fo
rm of "kitsch"
that pande
red to m
iddleb
row
(proletaria
n) visu
al acuity
.
Parsan Re
view
’s con
serva
ve
leanings began
by pu
blish
ing
the wri
ng of the
literary cri
c Lion
el Trilling, who
se agend
a was to
elevate th
e case fo
r “bou
rgeo
is values.” Trilling’s
associa
on with
Par
san Re
‐view
marked for the
magazine
the intellectual beginnings o
f Neo
conserva
ve th
ought. His
cricism
end
orsed values th
at
acerbated class d
isnc
ons in literature. And
it was
at th
is me that th
e magazine turned
away from
writers like James Jo
yce and Franz K
aa, while it
and Trilling chose to champion
novelists like Ja
ne
Austen
.
The recent global financial scand
als, and
the plun
‐de
r of com
mon
wealth
by the Wall Street p
arasite
class, have rene
wed
the consciou
sness o
f class
struggle. This systema
c plun
derin
g of th
e glob
al
econ
omy has le
average peo
ple (proletaria
ns)
increasin
gly im
poverishe
d. In
the United States, the
middle class is b
eing
slow
ly dism
antle
d piece by
piece, as a
con
nuing tren
d that is pushing
more
human
beings into a pe
rpetual struggle to su
rvive.
Those in th
e top 5 pe
rcen
le of w
ealth
are th
e on
ly
grou
p that is growing their incom
e. This increasing
ineq
uality gap, and
the stark disparity
between rich
and po
or, dem
onstrates that the
current re
cession
is actually widen
ing the chasm between the working
and up
per classes.
Par
san Re
view
, which was once the pre‐em
inen
t journal of culture and
polics in
the United States,
folded
aer 68 years o
f pub
lica
on.
In Mem
oriam: P
arsan Re
view
By Norman
Birn
‐baum
“Parsan Re
view
, our m
ost e
xcing
and
influ
enal
journal of culture and
ideas in the '30s, '40
s, '50s,
and '60s, the
journa
l that b
egan
in 1934 by
calling
for revolu
on in
society and the crea
ve destruc‐
on of tradi
on in
the arts end
ed as on
e more voice
of neo
conserva
sm in
polics, as a
con
ven
onal
defend
er of "standards" in
culture.” Cop
yright ©
200
7 by
Th
e Ch
ronicle of Highe
r Edu
caon
Eurocen
tric dom
ina
on has fixed lim
its in
our cur‐
rent globalized
society. A cen
tury ago, Europ
e was
home to 25 pe
rcen
t of the
world's po
pula
on. To‐
day, Europ
e ho
lds a
bout 12 pe
rcen
t of the
world’s
popu
laon
. Tod
ay, Eurocen
trism
is nothing
more
than
a con
ceit with
in nostalgia fo
r preem
inen
ce,
White Sup
remacy is a de
ad dream
, and
Neo
‐Nazism
is a dangerou
s folly. The
impe
rial ambi
ons o
f a
Napoleo
n Bo
naparte, and
thankfully th
e ugly dream
world of A
dolf Hitle
r are im
possible to
day. And
, the
world we curren
tly live in
is beyon
d the concep
tual
grasp of a Ja
ne Austen no
on of h
igh society – as
there are ne
w voices a
nd vision
s to be
reckon
ed
with
. China
for e
xample has b
y program created
a
new class of interna
onal elites.
In W
estern so
cie
es, M
ulcultu
ralism m
ay s
ll be
regarded
as a
kind of apo
calypse. The
resid
ual
effects of the
globa
l expansio
n (colon
ialism) o
f Western Europ
e up
un
l the
20thC
entury re
verber‐
ate with
in th
e Po
st‐m
odern prac
ces, which now
en
dangers c
ultural groun
ding. Foreign
presences
now challenge Western aesthe
cs from
with
in, not
by th
e earlier app
ropria
ons o
f Europ
ean ar
sts,
but b
y the foreign prac
ces o
f the
“othe
rs” them
‐selves. A
rising from
what m
ight be recognized
as a
n ep
och of re
ckon
ing, “pluralist stasis”
can
be view
ed
as th
e latest re
sistance to inclusion in th
e furthe
r evolving
Western so
cie
es’ own cultu
ral histories.
In closin
g, I wou
ld sa
y that hom
ogen
eous so
cie
es
and cultu
res (of any elk) that lack internal con
flict
brou
ght a
bout by a diverse ci
zenry, are not in
the
best posion
to m
ove this de
bate fo
rward ‐ from an
internal experience. An intellectual par
cipa
on
might su
ffice, but th
e on
ly way fo
r the
se so
cie
es to
parcipate in
the evolving
hum
an catastrop
hes is to
unde
rstand
them
selves as ind
ividual and
collecve
mem
bers of a
globalized
society.
How
ard McCaleb
b ‐ Jun
e 20
11, B
erlin, G
ermany
Africa's Linguis c Prison One of the many reasons why Africa lags behind the rest of the world is that it is s ll stuck in a very Eurocentric mindframe regarding language. Every virtually
country in Africa has as its official language a European language, either English, French or Portuguese, depending on who the colonial power was. This means that African children receive their educa on in a language that is not their
own , limi ng their crea vity and their overall understanding. As the Shona peo‐ple of Zimbabwe would say, ha kwanise kubudirira kasa shandisa mitauro
wedu (we cannot progress if we don't use our own language). Africa is s ll very much under colonial rule, psychological colonial rule, and it is the language of the former colonial masters that represents the chains that must be broken...
التنجر االتحاد العمالي نفسية !
!نفسية التنجر العمال اتحاد
1. 2012وسوف يكون عام للمقاومةمن 2012وسوف يكون عام
المنظمة في سبيل الكف عن العيش وفقا لعاداتنا.
توقفنا 2012وسوف يكون عام القنبلة الموقوتة الكم
0. ھدفنا ھو اإلضراب العام :
ھدفنا ھو توجيه ضربة اقتصادية ھدفنا ھو ضربة االجتماعية ، ھدفنا ھو ضربة الثقافية ، ھدفنا ھو ضربة الجنسي ، ھدفنا ھو ضربة نفسية.
0. التغيير االجتماعي على الصعيد العالمي أمر ممكن والتقدم.
اصابة احد ھو ضرر للجميع
العمالة اتحاد عمال المناجم دتس، نفسية والعمال الذين يموتون ضرب
معادلة لدينا بعنف
“Feeling a bit stunned by the whole
event. A board of 18 m
embers lined
up, in a historic room full of portraits.
About 20 shareholders w
ho were in-
vited to ask any questions close to the beginning. I held onto the m
icrophone until it w
as taken away from
me ask-
ing:
- Following the death of Jim
my M
u-benga can the board tell us w
hat steps have been taken to ensure that no one else w
ill be killed by G4S
? - H
ave the critisisms of the Inspector of
Prisons been addressed regarding
treatment of prisoners and detainees,
especially children? - Why is G
4S
supplying services in ilegal settle-m
ents in Israel including means to
torture prisoners -Following union re-
ports in Malaw
i, Mozam
bique and S
outh Africa detailing the racist prac-
tices of G4S
managem
ent and staff w
hat has been done to address this? S
ome of these points w
ere answered
by different board mem
bers. Most re-
plies related to training of staff or the fact that G
4S w
as following directions
from U
KB
A etc. I pursued a num
ber of points and one other shareholder m
entioned that any adverse publicity potentially affected econom
ic benefits (!) W
hen they voted to give them-
selves a pay rise from £750,000 to
£1M I voted against (only one) and
stood up and ranted how they w
ere benefiting from
the suffering of the individuals in their care and should be asham
ed. I walked out. A
horrible ex-perience - like being in a circle of hell w
ith no real human beings present!
Paul C
ondon (ex-London police guy), N
ick Buckles (C
hief Exec - w
ith £7M
pension at 52! all whitened sm
iles and spray tan). R
ow of greedy poisonous
characters. Scary w
orld!”
of the
ir classle
ss society on Am
erican
radi‐
calism. This
was linked
to his
psycho
‐geograph
ical the
ories linked to con
nuity
: “O
ne of the
stron
gest fo
rms of social con
‐nu
ity is c
onnu
ity o
f pla
ce. In spite
of c
om‐
plete changes in the
nature of the
pop
ula‐
on, the
tend
ency is very strong
for instu‐
ons in the
sam
e gene
ral locality
to pe
rsist
to som
e no
ceable exten
t. Whe
re a new
pe
ople ta
ke over a
locality, th
ere is a strong
tend
ency for the
m to
acqu
ire a
t least a
powerful admixture o
f the instu
ons of
the pe
ople th
at lived there be
fore th
em.”
Be
fore his de
ath in 1944 he
was in
‐vesgated by th
e FBI for his role in
the Bo
s‐ton Metropo
litan
Transfer Grou
p. This was
a psycho
‐geo
graphical grou
p of w
hich h
e was the
sole mem
ber (alth
ough
he used
a
numbe
r of pseud
onym
s). It’s principal a
im
was the
collecon
of transfer
ckets, which
enabled
the
purchaser to con
nue
their
journe
y on
a se
cond
veh
icle.
See h
p://www.sidis.ne
t/inde
x.html for an
online archive of
Sidis w
ork.
Future genera ons will marvel at how the United States in the twen eth century so effec vely destroyed those who would superceed both the democra c forms of its cons tu on and that of the capitalist econo‐my which had already subverted its struc‐tures. Faced with judicial murder of such ac vists as Joe Hill, many ac vists chose anonymity especially following the defeat of the interna onal wave of struggle following the First World War. William Sidis was just such a person.
Sidis had a rude introduc on to the Society of the Spectacle. At the age of eleven he was regarded as an infant prodigy. He deliv‐ered a lecture to Harvard professors on the Fourth Dimension. When word of this reached bars where local journalists would drink, they started his persecu on: he was later to recall how he would be physically a acked by journalists with one holding him down while the other photographed him. Grub Street did not need Murdoch to teach them how to be abusive.
Born in 1989, the son of perhaps America’s foremost psychiatrist, his story was projected into the newsphere by his father, and later his mother, who wanted to promote their views on child‐rearing. At an early age he study poli cs and economics and soon developed a socialist perspec ve. The boy savant could not understand what role money had except to deny people ac‐cess to the things they need. By 1919 he had become an ac vist in the Communist move‐ment, and was arrested for carrying a red flag on the May Day demonstra on in Bos‐ton that year. His father managed to pull strings to get him released from the so‐called “jus ce system” and kept him prison‐er in the private sanatorium he ran. His po‐li cal evolu on was regarded as a psycho‐logical problem and he was drugged and terrorised by his mother. His parents threat‐ened him with a one‐way trip to the insane asylum if he did not conform. Escaped their clutches and avoided them for the rest of his life.
Like so many ac vists across the world, he soon realised that the regime be‐ing developed in Russia was not communist but just as much a perversion of the human desire for a fair society as the United States itself. He also con nued his mathema cal studies publishing The Animate and the Inanimate in 1925. Here he discusses the psychological aspects of the four dimen‐sions and challenges the Second Law of Thermos‐dynamics and was the first pub‐lished account of black holes. The book passed unno ced without a single review, and was only over fi y years later that the book got any recogni on.
Sidis also wrote extensively on Amer‐ican History and in away which highlighted the role of Na ve Americans and the impact
S I
D I
S
I D I
D I
D I
S I
D
I S
I S
I
S I
D I
S
PSY-CHIC
WORK-ERS
WE HAVE NOTHING TO LOSE BUT OUR
MINDS
اک راکشس کے قبضے ميں ہے راکشس جو سمندر پار بيٹھا شہر سے کھيلتا رہتا ہے کبھی توڑتا ہے ...مروڑتا ہے اور پھر خود ہی بيٹھ کے روتا ہےhaکہ جيسے غم بھی اسی کو ہے kwanise kubudirira kasa shandisa mitauro wedu غصہ جب اجائے اس کو انکھوں سے اس کے شعلے لپکيں اور زبا ں بن جائے سو منہ واال سانپ اور پاوں پہاڑ سے بھی بھاری لحظو ں ميں سب تہس نہس کردیتا ہے گاڑیاں، بسيں ،دوکانيں، گھر بچے، بوڑھے، عورتيں اور مرد سب کچھ وه نگل ليتا ہے اس کو بھينٹ چڑھاوا پہونچے شہر پھر چلتا رہتا ہے اسکی طاقت خدائی ہے جب چاہے ذلت دے جب چاہے عزت دے جب چاہے بنادے وه جب چاہے مٹادے وه بھرا پرا شہر لحظوں ميں ویراں کردے ڈرادے وه ڈرے سہمے شہر کے باسی بوڑھے بچے عورتيں اور مرد اسی کا نام لے کر گھر سے باہر نکلتے ہيں اور اسی کی مہربانی سے گھر اپنے لوٹتے ہيں گر شہر کو چالنا ہے پہلے سر جھکانا ہے پھر کچھ نا کچھ چڑھانا ہے پھر شہر بھی چلتا رہتا ہے گر چڑھاوا اشيرواد نہيں پھر بٹن دب جائے گااچلتا پھرتا شہر رک جائے گ
VICTORY TO DALE FARM
HOUSING ASSOCIATION!
VICTORY TO ANJUMAN MAZARIN PANJAB!
Alytaus [meno streiko] bienalė 4 pasaulio duom
enkasių ir psichodarbininkų kongresas Alytus [Art Strike] Biennial 4 World Congress of DAta M
iners & Travailleurs Psychique
2011 m. rugpjūčio 22‐28 d. August 22‐28th, 2011 w
ww.alytusbiennial.com
hp://strike2012.org/
hakw
anise kubudirira kasa shandisa m
itauro wedu
http://dalefarm.wordpress.com
DAMTP:
CLASS, Arjuna, 12 Mill
Road, Cambruiddge
CB1 2AD