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Posts Tagged ‘violence’

Skull Matchbook

The conspiracy against this world will be known through its war machines. A war machine is itself “a pure form of exteriority” that “explains nothing,” but there are plenty of stories to tell about them.[1] They are the heroes of A Thousand Plateaus – Kleist’s skull-crushing war machine;[2] the migratory war machine that the Vandals used to sack Rome;[3] the gun that Black Panther George Jackson grabs on the run,[4] and the queer war machine that excretes a thousand tiny sexes.[5] “Each time there is an operation against the state – insubordination, rioting, guerilla warfare, or revolution as an act – it can be said that a war machine has revived.”[6] War machines are also the greatest villains of the book, making all other dangers “pale by comparison”[7] – there is the constant state appropriation of the war machine that subordinates war to its own aims,[8] the folly of the commercial war machine,[9] the paranoia of the fascist war machine (not the state army of totalitarianism),[10] and worst of them all, the “worldwide war machine” of capitalism “whose organization exceeds the State apparatus and passes into energy, military-industrial, and multinational complexes” that wages peace on the whole world.[11] (more…)

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basquiat-earth

Seeking recognition is always servile. We have little interest in visibility, consciousness raising, or populist pandering. Recognition always treats power as a give-and-take. On the one hand, the dispossessed use recognition as respite from exploitation; while on the other, the State expects its authority to be recognized as the first and final say. According to this logic: for the dispossessed to even get a step up, they must first acknowledge a higher power than themselves.

The particulars of our own time are even more obscene. Following the spread of economic rationality on a global scale, it is clear that the flow of forces has reversed. The State pornographically exposes its long-protected interior for others to abuse while lasciviously grooming what is beyond its regular reach. Recognition chastely reassures the State of its powers. All the while, the most banal State functions are farmed out to the highest bidder. So when their parking ticket is authored by a private corporation, those who seek recognition fall back on the State dictum that nothing good comes from the outside. (more…)

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bagh-nakha

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 hostis.journal@gmail.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.

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hunters-hunted

Expansions on the earlier State and as a Virtual Object paper. — PS: after discussing it w/ Gregg Flaxman, I’ve decided to “deontologize” the whole paper to sharpen the ontology/virtuality divide.

Marxists Michael Hardt and Antonio Negri have a useful illustration of a similar abstraction in their 2000 book Empire. According to Hardt and Negri, colonialism works as an abstract machine (a term synonymous with abstraction or virtual object). The abstract machine of colonialism, they say, creates a dialectic of identity and alterity that imposes binaries divisions on the colonial world.[1] The identity of the European Self, for instance, is produced through the dialectical movement of its opposition to and power over a colonial Other. The prevailing critique of colonialism in the early 20th century responded itself dialectically by revealing that the differences and identities created by colonialism appear “as if they were absolute, essential, and natural” but are in fact incorporeal and therefore function “only in relation to each other and (despite appearances) have no real necessary basis in nature, biology, or rationality.”[2] Hardt and Negri name two conclusions to this dialectical critique: first, that the European Self must continually use material violence against its Other to sustain the dialectical appearance of corporeal power, and second, that such a negative dialectic of recognition is hollow and prone to subversion. But reality itself is not dialectical, only colonialism is, Hardt and Negri contend.[3] And because dialectics is one only mode in which abstract machines operate, they suggest that the effective response to colonialism is not a negative antithesis, such as the negative project of négritude or Sartrean cultural politics. An effective response, they say, is the reciprocal “counter-violence” of Franz Fanon and Malcolm X, which produces a separation from the movement of colonialism. Such violence is not itself political, yet the violent reciprocity of “a direct relation of force” breaks the abstract bond holding together incorporeal colonial power and poses a disharmony that arrests the colonial dialectic while opening a space in which politics can emerge.[4]

As Hardt and Negri go on to describe Empire, they do not call it an abstract machine, but perhaps we should. (more…)

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da-bahdie

Soon before President Bush left office, he had a pair of shoes thrown at him during a press conference on his farewell journey to Iraq. The thrower was Muntadhar al-Zaidi, an Iraqi journalist upset with the American occupation of his country. In the middle of the press conference, al-Zaidi stood up, yelled, “This is a goodbye kiss from the Iraqi people, you dog,” and threw a shoe at Bush.62 Before security personnel were able to intervene, al-Zaidi launched another shoe, saying, “This is for the widows and orphans and all those killed in Iraq.” Showing just how unaffected he was by the whole ordeal, Bush later laughed it off by saying, “If you want the facts, it’s a size 10 shoe that he threw,” further shrugging of the protest with the comment, “I don’t know what the guy’s cause was. I didn’t feel the least bit threatened by it.”63 As a strategy of confrontation, al-Zaidi’s shoe-ing follows Voltairine de Cleyre’s classic definition of direct action as one of the “spontaneous retorts of those who feel oppressed by a situation.”64 Moreover, it matches the essential characteristics outlined by direct action advocates, being confrontational, public, disruptive, and illegal.65 Yet it was unable to affect Bush, probably because it was immediately contained by the politics of identification, which raises an important question: can other types of embodied protest disrupt power? (more…)

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dead-bodies-are-buried-under-the-cherry-trees
Abstract: In “Dispute or Disrupt? Desire and Violence in Protests Against the Iraq War,” xxxx suggests ‘queering’ direct action in order to overcome the limits of rhetorical politics. xxxx shows how the Bush Administration’s justifications for the Iraq War were incoherent discourses that drew rhetorical opposition into a politics of identification that made them easy to dismiss. An alternative, xxxx claims, are “bodies that mutter” – subjects of desire whose bodily force continues where discourses fail, which he locates in the Code Pink disruption of John McCain’s speech at 2008 Republican National Convention, AIDS crisis-era queer activism, and radical clowning. 

The movement against the Iraq War was an exercise in failure. (more…)

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begin-the-warLast week, I turned in an article on the Iraq War. There were some major sections that I cut – they didn’t fit and distracted from the main argument. They’re interesting enough to share, however, so here they are.

(Snippet 1)

While the primary strategy was to oppose the Iraq War through speech, it is sight that has come to dominate how most people experience war. On a basic physiological level, the direct experience of violence – such as shooting bullets that rip into someone’s body and spilling their blood, or cleaning up someone’s splattered guts after the scene – will rountiely overload the mind and result in trauma. Direct experience is not common, however, as most people experience through visual technologies. The twenty-four hour news cycle feeds war to the people by playing stock footage featuring political officials giving press conferences, missiles sailing through the air, and military personnel on the move. The result is that the body gets trained to experience war as if every organ was an eye. War in such a media environment becomes structured by the characteristics of what Lacan calls “the scopic field.” (more…)

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