This is a draft of the fifth chapter. I need to do more summary work & pull insinuation through sections 2 & 3. -awc
INSINUATION AND THE UNDERGROUND CURRENT OF INCOHERENCE
Radicalism’s tame but dignified existence in the early parts of nineteenth century America was a triumph for well-reasoned order. Immigrant intellectuals spread the heady ideals of socialism across the newly-opened frontier, founding mutualist or collectivist factory towns across Pennsylvania, Ohio, and Indiana and establishing revolutionary societies and educational clubs in New York City, Baltimore, Philadelphia, and Chicago. Allergic to lawbreaking and violence, the communalists set out to foster the best-ordered and most-moral dimensions of utopian society. But as corruption and industry grew inseparable, a new radical energy gathered in the darker corners of society. While the socialists kept outrunning the company mines and industrial looms, a growing underclass either unwilling or unable to escape the greed of indecent men toiled away.
Only a short decade after the Great War, the polite pretensions of American radicalism fell away. This shift was due to two things: first, the Panic of 1873, which threw hundreds of thousands of workers into destitution, which unleashed their fury; and second, the arrival of anarchists. But to takes the entrance of a protagonist, Johann Most, a fiery German anarchist, to give shape to the turbulence. Inspired by Most, a persuasive orator with scorching rhetoric, anarchists and other radicals brought ‘propaganda by the deed’ to America. ‘Propaganda by the deed,’ an idea on the lips of the European radicals of the time, is derived from the earlier Italian socialist Carlo Pisacane, who argues that “Ideas spring from deeds and not the other way around,” so that “conspiracies, plots, and attempted uprisings” are more effective propaganda “than a thousand volumes penned by doctrinarians who are the real blight upon our country and the entire world” (Anarchism, 68).
A determined Most found propaganda by the deed straightforward and published fiery celebrations of the growing practice of anarchist regicide – and these writings often landed in him jail. After a year and a half stay in an English jail for praising the assassination of Alexander II of Russia, Most immigrated to the United States and soon published a pamphlet entitled Science of Revolutionary Warfare–A Manual of Instruction in the Use and Preparation of Nitroglycerine, Dynamite, Gun-Cotton, Fulminating Mercury, Bombs, Fuses, Poisons, etc, etc. Among these tools of destruction, he had a clear weapon of choice: dynamite. Writing in the Parsons’s Alarm, Most declared his love: “Dynamite! Of all the good stuff, that is the stuff! Stuff several pounds of this sublime stuff into an inch pipe (gas or water pipe), plug up both ends, insert a cap with a fuse attached, place this in the immediate vicinity of a lot of rich loafers who live by the sweat of other people’s brows, and light the fuse. A most cheerful and gratifying result will follow. … It is a genuine boon for the disinherited, while it brings terror and fear to the robbers. A pound of this good stuff beats a bushel of ballots all hollow – and don’t you forget it!” So with the arrival of Most, his dynamite, and propaganda by the deed, the anarchist siege against robber barons and the forces of the State commenced.
Striking fear in hearts of the three enemies of classical anarchism – The Church, The State, and Capital – radicals committed a remarkable number regicides and other assassinations from the late 1870s through the early twentieth century. Yet the practice was not universally accepted in radical circles: pacifists, social democrats, and pragmatists hotly debated the principles and effectiveness of attacks on power. Paul Rousse, French socialist and the first to coin the phrase propaganda by the deed, plays down violence when describing the concept’s realization. “Propaganda by the deed is a mighty means of rousing the popular consciousness,” he writes, because it serves as the pragmatism of the possible: as the masses are naturally skeptical of any idea as long it remains abstract, one must actually start a commune or a factory and “let the instruments of production be placed in the hands of the workers, let the workers and their families move into salubrious accommodation and the idlers be tossed into the streets,” after which the idea will “spring to life” and “march, in flesh and blood, at the head of the people” (Anarchism, 151). Echoing Rousse’s possibilism, Gustav Landauer argues that “no language can be loud and decisive enough for the uplifting of our compatriots, so that they may be incited out of their engrained daily drudgery,” and thus the seeds of a new society must be prefigured in actual reality to entice others the join (139). Propaganda by the deed thus has two intentionally distinct valences as either creative violence or persuasive prefiguration.
Our contemporary times are replete with radicals preaching about the non-threatening virtues of propaganda by the deed. Anarchists such as David Graeber speak about a new generation of activists that came of age during the anti-globalization movement who practice propaganda by prefiguration that ‘builds a new society in the shell of the old’ (as the popular IWW phrase goes). These ‘New Anarchists,’ as they are called, practice social justice and deep democracy although they cannot hum even a bar of The Internationale. Yet missing from this description are many radical tendencies that draw on the first valence of propaganda by the deed – to name a few, there are civilization-hating anarcho-primitivists, destruction-loving anarcho-queers, democracy-averse nihilists, and anti-organizational insurrectionists. There are many reasons why those elements are often disavowed or even denied by their radical relatives but one is obvious: these dissident tendencies draw their power from a dangerous source. Rather than constructing their propagandistic appeals on images of a well-ordered society constituted by a moral majority, these hidden elements draw on deeper and darker desires. But I am dissatisfied by the stale repetition of this opposition – the reasonable proposals of social anarchists and the excesses of their darker offspring – but perhaps there is a way to break through.
Is there a power of truth that is not just the truth of power? asks Gilles Deleuze (Foucault, 94-95). Written alternately in the language of anarchism: what is the propaganda by the deed if it is not just the deed of propaganda? The answer is found in a mode of communication whereby actions ‘speak for themselves’ – actions that need not be owned, named, or explained. Actions as expression without speaking subjects. Expressions that speak reason but do not prefigure. Expressions that speak passion but are not feelings. This is what I understand propaganda by the deed to be.
A dangerous current flows through propaganda by the deed. (more…)