communists in situ

leberwurst proletariat

Tag: oscar grant

We Demand Nothing (2009)

minneapolis 2020

Minneapolis 2020

by J. Kaspar (‘Fire to the Prisons’ # 7, Autumn 2009) PDF read / print

“I do not demand any right, therefore I need not recognize any either.”
– M. Stirner

On the night of August 8th, 2009, hundreds of inmates at the California Institution for Men in Chino rioted for 11 hours, causing “significant and extensive” damage to the medium-security prison. Two hundred and fifty prisoners were injured, with fifty-five admitted to the hospital.

On Mayday 2009, three blocks of San Francisco’s luxury shopping district were wrecked by a roving mob, leaving glass strewn throughout the sidewalk for the shopkeepers, police and journalists to gawk at the next morning.

On the early morning of April 10th, 2009, nineteen individuals took over and locked down an empty university building the size of a city-block on 5th avenue in Manhattan, draping banners and reading communiqués off the roof. Police and university officials responded by sending helicopters, swat teams, and hundreds of officers to break in and arrest them all.

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Choke points


Mapping an anticapitalist counter-logistics in California

While it is indisputably within the sphere of production that the value-form is created and the obfuscation of social relations under capital begins, perhaps the notion that it is within sphere of circulation that the value-form can begin to be destroyed necessitates more tactical experiments explicitly targeting this realm in the US context of struggles.

From: Degenerate Communism

The post-Occupy stagnation of class struggle within the US context is becoming increasingly typified, in this period of ever deepening crisis, by a rather simplistic dual nature. The more radical milieus that emerged in the midst of Occupy, those that precipitated the emergence of a political non-subject, the refusal to enter into an articulable “political” discourse, the intentional lack of “political” demands, etc. have retreated into a period of convalescence, through which hopefully will emerge more critical self-reflection and evaluation of the post-Occupy landscape. On the other hand, the more traditional leftist elements within Occupy, those that felt the need to frame their struggles in purely positive prefigurations (e.g. direct democracy advocates, certain political reforms, calling for political and economic accountability, a tempering of capital – not its abolition) have ushered in a series of reactionary forays back into a politics which grotesquely repeats old narratives of identity politics and/or single-issue reform. That this bifurcated nature of the current antagonism aligned against capital presently exists in the North American context, should come as no surprise since this binary was inherent in the generalized functioning of Occupy from its inception. There was a clear rift between what seemed like metaphysical sets of qualities and temperaments, which concretely manifested as very different sets of politics and/or antipolitics. Reductively (admittedly problematic), this split, this Janus of Occupy, could be interpreted as a series of contradictions that effectively formed into the limits of that struggle: prefiguration vs. abolition, prescriptive language vs. refusal of discourse, affirmative politics vs. negative antipolitics, and perhaps most contentiously, as Zuccotti Park vs. Oscar Grant Plaza.

The claim that Occupy ushered in questions of class and wealth into the forefront of the American popular consciousness is not enough, for it presupposes that counter-ideological consciousness-raising is in and of itself revolutionary. In the current crisis, the restructuring of globalized speculative capitalism in this age of neoliberal austerity, the raising of revolutionary consciousness seems inherently redundant. False consciousness is a meaningless concept now, as most proletarians (our understanding of the term broadly being all those excluded from the means of production, not only those that sell their labor-power) will recognize something fundamentally wrong with the social, economic, and political relations under the capitalist mode of production, yet even with this understanding we cannot extricate ourselves from our roles in the maintenance and reproduction of these relations by our counter-ideological will alone. This is one of the fundamental ironies about the current crisis; we viscerally feel the weight of capital’s increasing exploitation and can identify it as such, yet we still have not been able to overcome our implication in its prolongation and reproduction.

In the context of Occupy, consciousness-raising stopped at merely calling attention to the widening income gap in the United States. It couldn’t move from superficial condemnations of wealth inequality to cogently theorizing disruptions to the production of surplus-value and the accumulation of capital, let alone the abolition of the value-form in its entirety. This is not surprising, given the dissolution of all pretense towards class identity, the decline of American manufacture and the transition into pure post-Fordism, the rise of service work and immaterial labor, the rise of indentured servitude via the debt relation, increasingly precarious labor, and of course the persistent ideological conception of capitalism as the end of history with no alternative. Faced with these relatively deterministic qualifiers, it would simply be idealistic revisionism to impart a much more radical reading of Occupy’s potential than there actually was. That said we are concerned with taking from Occupy’s demise the fragmentary remains of certain tactics in their stillborn form. While they failed to become extensively generalized both within the moment and the immediate aftermath of Occupy (hence aborting their ability to become communising measures), the tactics we are choosing to excise and examine from that context are those that seem, theoretically of course, to possess a certain dormant potentiality. Admittedly, this process is purely speculative, as in any tactical translation from one unique moment with its own exigencies to another moment not yet manifested can only be one of conjecture (prefiguration encounters limits, theory informed by praxis supersedes them). This essay is merely a set of interrelated questions-without-answers about the potential to disrupt the valorization of capital in the present post-Occupy US context. If they are to be answered at all, the answers are only to be found in our generalized direct confrontation against capital and its abolition, in the immediate process of the production of communism itself.

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