Originally published in French on Paris-Luttes.info on Jan. 11th 2019. Translated by our collaborator in French, Otto Mattik and edited by us at Ediciones Inéditos. It is a glimpse at the looming capitalist crisis to come and how the writer in France figures the Yellow Vests movement within it and what antagonistic developments the movement can bring. What follows is the translation.
According to communization theory, born in the 1970s, the worker’s movement first knew how to positively affirm itself, but then little by little began to decompose during the 1960s, and that this whole cycle of struggle was known as “programmatism.1A term used to describe when the broader Left put forth political programs as part of their strategy where a definitive pathway to socialism would be listed.”
Some exchanges published in the comment section of Des Nouvelles du Front, a French-language website which serves as a clearinghouse for texts of interest to the communization current. The comments are lifted from here. Translated by our collaborator in France, Otto Mattick; edited by us at Ediciones inéditos in Los Angeles, CA.
A short FB post from “Le blog de João” subtitled, “Reflections from an Afro-descendant on colonialism, gender, neo-liberalism and social movements. It is a response to the racist-nationalist dog whistles in Macron’s recent speech. Their website can be found here. This has been translated for us by our resolute collaborator, Otto Mattick (we just made the graphic & edited a bit really).
References to “secularism”, “national identity” or “immigration” by Macron are not a mere “diversion” to from the supposed “real problems” put on the table by the #giletsjaunes movement.
The following is our translation of an intriguing text by Samuel Hayat, a French political scientist, published on Dec. 5th 2018. It offers a thought-provoking analysis of the moral economy of the Yellow Vests movement which should also provoke conversations about other social/radical movements and their attachment to normative moral claims about the economy or the present world we are forced to live in.
It’s difficult not to be swept up by the movement in progress. The whole thing is disconcerting, including for those who make a profession of researching and teaching political science: its actors, its modes of action, its demands. Some of our best established beliefs have been called into question, notably those related to the conditions and bliss of social movements. Hence the necessity, or at the very least the desire, to put out it in the open some reflections stemming from the open comparison between what we see in this movement and the knowledge base relating to other subjects. Besides the research of the movement in progress, let us hope that the indirect light born of the comparison with other fields offers up something different on what has taken place.
What follows is a translation of a blog post by Carbure. It is a collaboration between ourselves & Otto Mattick. The original text was published on Dec. 3rd, 2018.
Saturday December 1st, the Gilets Jaunes movement had ceased to belong and be the movement of lower-class White France which it was at the beginning. Given the predictable refusal of the State to satisfy the smallest demand (as evidenced by the refusal or inability of the “spokepersons” of the movement to meet the Prime Minister), also given the derisory aspect which any demand takes on in light of our intolerable existence, and thanks to the convergence in an urban setting of ALL rage, the revolutionary content of the current period beings to appear under the crust of discourses and ideologies, and this content is disorder. The question is now where will what has started end or how far what has started here will be able to create disorder. Already those who made up the origin of the movement serve as a rear guard of what they have started, making appeals to reason and demanding a return to republican order within the pages of Le Journal du Dimanche. They were the incarnation of the start of the movement and their reluctance demonstrates enough what this movement is no longer. They would be satisfied with a moratorium on raising fuel prices, on raising the price on anything or organizing a referendum on the energy transition, right when an emerging movement wants to take whatever is in its path and can no longer crystallize itself around any discourse or demand; save for the repetition of “Resign Macron” as a sort of mantra calling on nothingness and the disappearance of all that this world represents. “Resign Macron” is at once the political limit of this movement and also a call for the end of all politics.
The following is a collaborative effort of translated analyses from France focused on the Gilets Jaunes movement between Agitations, Carbure, Otto Mattick & Ediciones inéditos. More texts will be translated in the coming days.
What follows is a long essay by the French communization theorist, Gilles Dauvé. It is a long read, a read which varies in content and tone but a text which masterfully summarizes the communist critique of work. The original can be found here at Troploin. He also dutifully notes that without the abolition of work there can be no communist revolution or communism. We hope you enjoy reading this as much as we enjoyed translating it. ¡A la chingada con el trabajo!
False construction sites
In 1997, in the French department of Sarthe, some 20 workers were constructing a section of highway under the direction of an engineer employed by a large company, BTP. After two months the engineer was arrested: no one had ordered the work that was partially done, which with an initial financing, the false construction site manager had successfully hoodwinked both banks and public organizations. Between 1983 and 1996, Philippe Berre had been convicted 14 times for ordering false construction sites. In 2009, “The Beginning,” a film inspired by this whole adventure was released, displaying a population struck by unemployment which briefly found work and hope. Phillippe Berre was not motivated by personal gain, but rather by the need to do, to be of use, to reanimate a group of workers. In 2010, once again, he took on this role while helping those affected by Cyclone Xynthia.
[Originally published on the blog of Léon de Mattis, April 26th, 2017 in French. What follows is a translation into English by ediciones inéditos which has been reviewed by de Mattis himself. We found it has much that could illuminate the way forward as we have seen movements which center calls for Democracy come and go without calling into question this very way of organizing the struggle for total liberation.]
Following an error by the editor, the text entitled Direct Democracy in the book Misery of politics, which appeared this month in éditions Divergences, was not the correct version. The version presented on this blog replaces the version which can be found on pages 59 through 85 of the book.
[originally published by Lundi matin. translated by ediciones inéditos]
We move not onwards
We will never move onwards ever again
We will never remain ever again
We will not complain anymore
We move not onwards
We run towards the tricolor flame extinguishers in hand
We will not stop anymore
Neither at the red
Nor for the words which would say