SCENE 1: Cowardice
My name is Shemon. I have for a long time written under the name of Will.
I have lived the life of a coward for some time. What is the definition of coward I am using? Cowardice because I thought the past could help solve problems facing a world so presently stuck in the present. Cowardice because I could not see courage when it stood in front of me. Cowardice because I could not see the anarchist/communist present into the future. Cowardice because I could not clear my path into the future with precision.
I have been too afraid to be who I am. I do not know when this happened… I used to be brave… When I first became political… It was a gut instinct… at the time…
But then I joined an organization. It was not precisely Leninist, but it was not anti-Leninist either. Its CLR Jamesian trappings never answered that contradiction. I eventually left the organization…
In this society, we are all cowards. Our subjectivity is a negotiation of assemblages, which paste together an image which is barely really who we are. This inverted type must be destroyed. The complete disalienation through complete disorder.
I have not been afraid of others. I have mostly been afraid of myself. I have been afraid of who I might become. I must once again make this discovery of who I will become… Why and how did this complex develop? I do not fully understand. But I must explore this problematic as nakedly and honestly as possible.
I do not think I have understood anarchism/ ultra-left communism for some time now. In my fear, I have laid down next to the dead skeletons of Marx, Bakunin, Kropotkin, Lenin, Fanon, CLR, Castoriadis, Rosa, Rodney, and many others. The life of a coward has many cob webs, bones, and dust.
For the following year, till the end of 2014, I will practice an experiment. I will be what I desire. I will explore what a singularity is in terms of struggle and way of life.
This might sound strange for many to hear. But as an ex-professional, ex-cadre, as an ex-militant, I had mastered the art of self-repression. Repressing desires for the cause, repressing needs for some militant activity, repressing play, repressing joy, repressing new assemblages, repressing new objects… the list is endless. I do not want to lie, under that framework, there were parts of me which were immensely happy… I think sadness or happy do not exactly capture it. It was this repressive desire…discussed in Anti-Oedipus.
I am no longer a militant, cadre, or a professional… I am a singularity, a schizo, and a desiring-machine…
SCENE II: Courage; the first step
“I pictured the man as a raging demon, slashing with his pen, consumed with hate… yes this man was fighting, fighting with words. He was using words as a weapon, using them as one would use a club… I read on and what amazed me was not what he said, but how on earth anybody had the courage to say it.” Richard Wright, Black Boy.
What will we write, where is our courage, what are our weapons…
If you write something, make sure it might cost you your life, your freedom, and your fortune. Otherwise you words only promote capital and white supremacy. In a manichean world, there are only two ontologies: life and death, love and hate, freedom and slavery, beauty and ugliness, truth and lies, corruption and integrity, bravery and cowardice, resistance and submission, honor and disgrace, loyalty and betrayal, friendship and treachery, dreams and nightmares…
There can be no compromise, there is no middle ground…
The ground beneath you is crumbling…
Make your move coward!
SCENE II: Goals for this year
1. Reflections as a ‘militant’.
2. Till the end of 2014, I am anti-Hegelian Marxist. I am only for a Deleuzian/ Negri/ Foucault/ Marxist take on the world.
3. Re-thinking organization, politics and revolution in New York City along those lines.
4. Developing a communism for the future.
SCENE III: Method
A: “The social revolution of the nineteenth century cannot take its poetry from the past but only from the future. It cannot begin with itself before it has stripped away all superstition about the past. The former revolutions required recollections of past world history in order to smother their own content. The revolution of the nineteenth century must let the dead bury their dead in order to arrive at its own content. There the phrase went beyond the content – here the content goes beyond the phrase.” Marx
B: “Men make their own history, but they do not make it as they please; they do not make it under self-selected circumstances, but under circumstances existing already, given and transmitted from the past. The tradition of all dead generations weighs like a nightmare on the brains of the living. And just as they seem to be occupied with revolutionizing themselves and things, creating something that did not exist before, precisely in such epochs of revolutionary crisis they anxiously conjure up the spirits of the past to their service, borrowing from them names, battle slogans, and costumes in order to present this new scene in world history in time-honored disguise and borrowed language. Thus Luther put on the mask of the Apostle Paul, the Revolution of 1789-1814 draped itself alternately in the guise of the Roman Republic and the Roman Empire, and the Revolution of 1848 knew nothing better to do than to parody, now 1789, now the revolutionary tradition of 1793-95. In like manner, the beginner who has learned a new language always translates it back into his mother tongue, but he assimilates the spirit of the new language and expresses himself freely in it only when he moves in it without recalling the old and when he forgets his native tongue.” Marx
C: “Each generation must out of relative obscurity discover its mission, fulfill it, or betray it.” Fanon
SCENE III: Divorcing from Hegel
First attempt at explanation:
SCENE IV: What kind of Machines?
League for Direct Democracy 2004 (changed name to Unity and Struggle around 2008)
Unity and Struggle till 2011
Advance the Struggle Black Orchid Collective Network 2012
Fire Next Time Network 2012-2013
Recomposition and Gathering Forces New York 2013-2014
Other Kinds of Machines
Student Movement for Justice
March First Solidarity
SCENE IV: Revolution
The world is headed towards ecological-social death or towards communism.
We must act as if communism is that possibility, knowing that it is no guarantee We must find the social conditions which exist today, the subjects which are being formed today, the future in the present… With a half-century of defeat to our backs, this will be no easy task. Our spirit, our brains, our eyes are trained to see the defeat of the multitude. Even the best of communists and anarchists have been broken.
To see with clarity is to be accused of insanity. To see the future is to be accused of blasphemy. Schizoanalysis.
To write poetry for the future is once again the task of our generation. To act and to risk is once again the calling from a time yet not made.
SCENE V: The Future
Singularities (revolutionaries) are from the future. We are time travelers. We are an assemblage of what is possible.