To understand blackness, one can begin with the context set by The Black Radical Tradition. Scholars have argued that enslaved African peoples have transferred and edited “historical, cultural, and moral materials” as an ongoing shared resource (Interview). Cedric Robinson argues in Black Marxism for the self-conscious development of those materials into a political project that he calls “The Black Radical Tradition.” Familiar Marxists fill the ranks of the Tradition, namely WEB DuBois, CLR James, and (more recently) Angela Davis. Generalizing the problematic out from individual thinkers, we can think the Lukacsian spirit of the challenge posed by the project of The Black Radical Tradition: how can blackness overcome the self-aware fact of shared condition to become a self-aware political force? Or in the elegant Marxian terms: the transition from a class-in-itself to a class-for-itself (commonly derived from The Poverty of Philosophy). Continue reading “The Black Radical Tradition”
“What was once the factory is now the university.” This is the premise the opens the Edu-factory Collective’s Towards a Global Autonomous University–it is also the premise upon which the collective was formed. Co-founded by Gigi Roggero, the collective’s work functions as a road-block to the demands of academic labor. It critiques the foundations upon which academic labor is organized and opposes the hierarchy that commands academic publication. The collective’s conceptual work, forefronted by Roggero’s thought in particular, explains the importance of these interventions.
The number of ways in which in the university is now the factory are perhaps too many to list: increased demand for productivity, an increase in working hours without an increase in pay, the rapid proliferation of contingent positions, and the production of a highly skilled but also an under/unemployed population of workers are perhaps the most recognizable in this list. These and more are addressed in Towards a Global Autonomous University, but they are also enduring sites of struggle. Especially in the US, academics have yet to recognize and mobilize against these issues en masse. Continue reading “Militancy, Antagonism, and Power: Rethinking Intellectual Labor, Relocating the University”
The Modern Language Association cannot shy away from controversy, it can only legislate away politics.
In January, the MLA will consider how to “deal with controversial issues.” That such a discussion is even taking place is an effect of post-politics – the fantasy that public institutions can rise ‘above the fray’ to maintain a universal consensus.
Sidelining ‘controversy’ is part of the post-political agenda. It draws a public/private distinction through a limited vision of professional life. Public culture is reduced to career advancement, while issues of social inequality are considered matters of private concern. Continue reading “An end to post-politics! “Yes” to controversy!”
Sorry for not using this venue lately for my ongoing research. Will probably return to using it in the new year. For now, here is completed, ongoing, and future work. (Also, most of my free time has been soaked up by the search for a permanent job.)
1) Hostis: A Journal of Incivility. Printing has already started. Expect copies to be available within a couple weeks via our distributor.
2) Escape. Book proposal nearly finished. Solicit publishers within next three months. Manuscript for submission: 67,500 words.
3) Dark Deleuze. In preparation. Final manuscript to be 15,000-25,000 words.
1) Chicago, “Feminist Mappings of the City,” November 2014, (passed).
2) Vancouver, “Militancy, Antagonism, and Power: Rethinking Intellectual Labor, Relocating the University,” January 2015.
3) Walla Walla, “Direct Action Training,” February 2015.
4) Spokane, “‘Money is Just Paper but it Affects People Like Poetry’: Capitalism and Public Address,” February 2015
5) Pittsburgh, “Weather Station,” April 2015.
6) Riverside, “#GHE20G0TH1K: Afropessimism as Aesthetic Blackness,” June 2015.
Upcoming Article Topics:
1) Feminism and the Metropolis
2) Wages for Housework, Wages for Facebook: Antagonism at the Point of Circulation
3) The State, Concept not Object: Abstraction, Cinema, Empire
4) (In preparation) Insinuation as Communication
5) (In preparation) Irregular Media: Digital Resistance after Guerrilla Warfare
6) (In preparation) What Does Capitalism Sound Like?
Ongoing Research Areas:
1) The Non-Representational Turn: Anti-connectionism, Insufficiency, Opacity
2) The Inhumanities: Anonymity, Code, Subjectivity
3) Negative Feminism: Gender, Hatred, and Pop Culture
I’m looking for co-authors on a text rethinking alliance. Please contact me here or over email, if interested.
If there are good memories of The Party, we are far too young to have them. The Party has always appeared to us as a collection of dim-wits jockeying for power within wooden organizations that shout to the wind in dead languages. Those still fascinated by The Party seem to be geriatrics whose struggles we never really understood, red diaper babies still suckling from their parents, history fanatics obsessed with long-dead rituals, and gray-faced control freaks obsessed with rules or efficiency. So now that The Party’s only arrives at its twilight, we cheer on its zombie existence: The Party is dead! Long live The Party!
The end of The Party comes at another time: the Decline of The Left. Perhaps The Left has never been more than a convenient fiction. Now, more than ever, it is time to question that the loose grouping of “The Left” has anything in common. As radicals, we share nothing with the state bureaucrats, corporate fanatics, and technocratic managers. The Left at its very best is stuck in the Whiggist fantasy of incremental improvement at the hands of a constitutional republicanism that prides itself in personal freedom and scientific skepticism. If there is anything still living in The American Left, it is limited to their plans to recycle projects from the early-20th Century Welfare State or the loose collection of social issues that born out of the 1960’s counter-cultural New Left. Perhaps those two sets of issues are worth fighting for, but in doing so, one cannot help but feel that they are sorely inadequate half-measures.
Without The Party, without The Left, and without The State. We are more than happy to cheer on their demise. But what is lost along the way? Alliance. Continue reading “Open Call: With Friends Like These?”
To say that desire is part of the infrastructure comes down to saying that subjectivity produces reality. Subjectivity is not an ideological superstructure.
At the time of Leninism, the government had to be overturned – the trade unions were economists, traitors – power had to go to the Soviets: in short, there was an idea, there was something. But here, really, there is no idea. There’s nothing at all. There’s the idea of macroeconomics, of a certain number of factors: unemployment, the market, money, all abstractions that have nothing at all to do with social reality.
-Félix Guattari, “Crise de production de subjectivité,”
Seminar of April 3, 1984
In a seminar in 1984, Félix Guattari argued that the crisis affecting the West since the early 1970s as, more than an economic or political crisis, a crisis of subjectivity. How are we to understand Guattari’s claim?
Germany and Japan came out of the Second World War completely destroyed, under long-term occupation, both socially and (8) psychologically decimated, with “no material assets-no raw materials, no reserve capital.” What explains the economic miracle? “They rebuilt a prodigious ‘capital of subjectivity’ (capital in the form of knowledge, collective intelligence, the will to survive, etc.). Indeed,they invented a new type of subjectivity out of the devastation itself. The Japanese, in particular, recovered aspects of their archaic subjectivity, converting them into the most ‘advanced’ forms of social and material production. [. . .] The latter represents a kind of industrial complex for the production of subjectivity, one enabling a multiplicity of creative processes to emerge, certain of which are, however, highly alienating.”2
Capitalism “launches (subjective) models the way the automobile industry launches a new line of cars.”3 Indeed, the central project of capitalist politics consists in the articulation of economic, technological, and social flows with the production of subjectivity in such a way that political economy is identical with “subjective economy.” Guattari’s working hypothesis must be revived and applied to current circumstances; and we must start by acknowledging that neoliberalism has failed to articulate the relation between these two economies.
Guattari further observes capitalism’s capacity to foresee and resolve systemic crises through apparatuses and safeguards that it came to master following the Great Depression. Today, the weakness of capitalism lies in the production of subjectivity. As a consequence, systemic crisis and the crisis in the production of subjectivity are strictly interlinked. It is impossible to separate economic, political, and social processes from the processes of subjectivation occurring within them. Continue reading “Maurizio Lazzarato, Signs and Machines, “Introduction””
“THEY SAY IT’S FRIENDSHIP. WE SAY IT’S UNWAGED WORK. WITH EVERY LIKE, CHAT, TAG OR POKE OUR SUBJECTIVITY TURNS THEM A PROFIT. THEY CALL IT SHARING. WE CALL IT STEALING…”
The text is a rewriting of key passages from “Wages Against Housework,” a pamphlet central to a feminist campaign in the 1970s condemning the unpaid labor of housework and caregiving. The theoretical import of the 1970s campaign was huge at its time – “Wages Against Housework” challenged certain historical materialisms that relegated power and social reproduction to a superstructural level altogether separate from the material base of production. Extending the “social factory” approach to value production, this materialist feminism demonstrated why the cultural, corporeal, and subjective dimensions of social reproduction are just as fundamental to the material structure of capitalism as economics. Continue reading “Wages for Facebook”
Author: Andrew Culp, PhD, The Ohio State University
Abstract: This paper explores the Dark Deleuze by dramatizing the difference between joyfully creating concepts and apocalyptically destroying worlds. Contextualizing this dispute in recent work, the paper draws a contrast between the use of Gilles Deleuze’s thought for a realist ontology of the object and a revolutionary materialism of destruction.
The contemporary turn to realist ontology commonly adopts Deleuze’s metaphysics of positivity (DeLanda 2002; Bryant 2011; Protevi 2013). The basis for the realist side of Deleuze is perhaps best evinced by his biography: those who knew Deleuze consistently note his firm commitment to joyful affirmation and his distaste for the ressentiment of negativity (Dosse 2010 ). Beatifying this sentiment, Deleuze has been used to establish a whole canon of joy. In the canon of joy, the cosmos is a complex collection of assemblages produced through the ongoing processes of differentiation (Stengers 2011, Braidotti 2005/2006; DeLanda 2006; DeLanda 2011). The effect of this image of thought is a sense of wonder but also the joy of creating concepts for knowing how the world really exists.
A different Deleuze, a darker one, has slowly cast its shadow. Emerging from scholars concerned with the condition of the present, the darkness refashions a revolutionary Deleuze; revolutionary negativity in a world characterized by compulsory happiness, decentralized control, and overexposure (Caserio et al 2005; Galloway 2006; Lovink 2014). The refashioned Deleuze forms a counter-canon out of the perfuse negativity of his concepts and affects.* On the level of concept, negativity impregnates the many prefixes of difference, becoming, movement, and transformation: de-, a-, in-, and non-. On the level of affect, Deleuze talks of indiscernibility and concealment, the shame of being human, and monstrous power of the scream. The ultimate task of this approach is not the creation of concepts, and to the extent that it does, the Dark Deleuze creates concepts only to write apocalyptic science fiction (Deleuze 1994 , xx-xxii).
It is time to move from the chapel of joy to the darkness of the crypt.
There are two parts to my Dark Deleuze counter-canon project: a philosophical justification of Dark Deleuze based on textual evidence and a consideration of recent secondary literature; a description of terms that outlines the elements of the counter-canon for use.
Neither of the two parts has been published yet. I leave it up to the editors of xxxx to determine which half of the project they would prefer.
Those who knew Gilles Deleuze consistently note his firm commitment to joyful affirmation and his distaste for the ressentiment of negativity. Beatifying this sentiment, Deleuzians have established a whole canon of joy. But what good is joy in this world of compulsive positivity?
It is time to move from the chapel to the crypt. There is sufficient textual evidence to establish this counter-canon. And from it, we can create a glossary of the “Dark Deleuze.”
|Our Task||Create Conceptions||Destroy Worlds|
|Speed||Acceleration||Withdrawal Continue reading ““Dark Deleuze”: A Glossary”|
Feel free to share widely.
Hostis: A Journal of Incivility
Call for Submissions
Issue 1: Political Cruelty
Few emotions burn like cruelty. Those motivated by cruelty are neither fair nor impartial. Their actions speak with an intensity that does not desire permission, let alone seek it. While social anarchism sings lullabies of altruism, there are those who play with the hot flames of cruelty. We are drawn to the strength of Franz Fanon’s wretched of the earth, who find their voice only through the force of their actions, the sting of women of color’s feminist rage, which establishes its own economy of violence for those who do not have others committing violence on their behalf, the spirit of Italy’s lapsed movement of autonomy, which fueled radicals who carved out spaces of freedom by going on the attack (“Il Diritto all’Odio” – The Right to Hatred), the assaults of Antonin Artaud’s dizzying “Theatre of Cruelty,” which defames the false virtues of audience through closeness with the underlying physicality of thought, and the necessity of Gilles Deleuze’s ontological cruelty, which returns difference through the pain of change that breaks through the backdrop of indifference.
We are looking for submissions that defend cruelty. In addition to scholarly essays, we are looking for any original work suited to the printed page: directions to dérivés or other lived projects, maps, printed code, how-to instructions, photo-essays, détournements, experimental writing, directions to word-games, illustrations, or mixed-media art. To remain consistent with the journal’s point of view, we seek material whose tone is abrasive, mood is cataclysmic, style is gritty, and voice is impersonal.
Submissions will be selected by an editorial collective. Contributors should expect to receive critical feedback in the first stage of review requesting revisions to improve their submission and make it consistent with the other contributions selected for inclusion. While we are not soliciting proposals, we are happy to comment on possible submissions before official review.
We will begin reviewing submissions on February 28th, 2014. Send your submissions to email@example.com as MS Word, rtf, pdf, jpg, or png files. Include a title, author name, content, and any formatting requests. Expect to complete requested revisions during March-April.