On Direct Democracy

On Direct Democracy

[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.

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Onwards (#TowardsTheFall)

Onwards (#TowardsTheFall)

[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
Calm
Face down
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
Calm down

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Against Non-Life

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[From Chile. Originally published at El Radical Libre, written by the ‘Anarquía y comunismo’ bulletin. Originally published in Spanish, translated into English by ediciones inéditos.]

Today the desire to cast off our current way of life is taken as common sense. Whether it’s the life of others we desire to take on or a completely different way of life; striking a commodified humanity is the passive acceptance of the existent which clashes with generalized dissatisfaction.

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Notes on the police and the banlieues

Notes on the police and the banlieues

[Originally published on Carbure, on Feb. 17th, 2017. Translated into English by ediciones inéditos.]

One could say of the police what has been said about the army, that is a much too serious thing to be confided to the police; but we must not forget that capitalism has also allowed the military to wage war as they wished for as long as it has been necessary for capitalism to go to war.

Like any institution, the police enjoy a certain amount of relative autonomy in relation to its internal and external authorities: the State has its own hierarchy. This autonomy exists at all its levels: in the streets, at the police station and at the regional level the police defend their own interests as a corporation and as an institution. As a corporation, it depends on the material and legal means which the State accords it and as an institution, it depends on ideological justification from the State, by what is known as its security doctrine.

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“Our neighborhoods are not political deserts”

“Our neighborhoods are not political deserts”

[Originally published in French by Lundi Matin on Feb. 14th, 2016. Translated into English by ediciones ineditos. Translator’s note: “banlieue” is translated as “suburbs” in this piece but in France, the “banlieues” on the outskirts of Paris carries a connotation closer to “the hood,” often accompanied by xenophobic and racist stereotypes of its racialized residents.]

Interview with Samir of the Suburbs & Immigration Movement (MiB)

Ever since the abuses of the Aulnay-sous-bois police had been made public, the evening riots in the Parisian suburbs have shown no signs of stopping, this despite the calls for calm and threats from the Executive branch. A reader of lundimatin had thus found it pertinent to send us an interview he did with Samir, a militant who came out of the Suburbs & Immigration Movement. Samir talks about his politicization in the suburbs in the ’90s, the riots of November 2005, the role of neighborhood associations and gives us his point of view on the current movement calling for #JusticePourTheo. He offers up a particular analysis on the prolonging of the riot within militant action, including its role within politics and its conjunction with other forms of struggle.

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Negrophobia: the fire next time!

Negrophobia: the fire next time!

Originally published by Olivier Mukuna, a Black Belgian journalist & essayist, on Facebook, Feb. 7th 2017. Translated from the French by ediciones inéditos. [Note: négrophobie*, the original French term, roughly translates to what we denote in English as anti-blackness. The translation will keep use of the the French term, albeit anglicized, because of its power for Black people in the francophone world.]

Sometimes, life will cement together that which you have been trying express for years. Without subtlety. With violence and celerity. For having facilitated three debates on the fight against negrophobia, last weekend at the Bozar of Brussesls1, I did not expect to see Franco-Belgian news supplant to such a degree our exchanges…

Of course, to “encourage” the remarks we made, there had been the white woman Romanie Schotte and her virtual and negrophobic shit, an anencephablic Miss Belgium, understood and protected by most media, with RTL-TVi at the head2 [reference to her racist comment]. There was also the drowning of a Gambian refugee, Pathe Sabally, 22 years old, in the icy waters of Venice accompanied by negrophobic quips from some onlookers.3 The Belgian-on-Belgian “polemic” and the Italian “news headline,” presented as “isolated” and without “known causes” had supported our debate titled, “Struggle Against Afrophobia: or where are we right now in Europe?”4 And in the backdrop there was the hallucinating case of Adama Traoré – or how French authorities strove to protect three police officers who had asphyxiated their victim, let him die on the ground, his hands handcuffed behind his back – where we learned that three autopsies were necessary to establish the causes of death of a young black man 24 years of age… while he was indeed smothered by police.5

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La muerte verdadera de la política

La muerte verdadera de la política

UN EJEMPLAR ORIGINAL DE EDICIONES INÉDITOS
originalmente publicado en inglés el 23 de enero 2017

Trump ya ha tomado el puesto de presidente de los EEUU y los de la Izquierda y los liberales han salido en masa para denunciarlo, incluso congresista & líder de derechos civiles, John Lewis, quien lo toma como ilegítimo. Pero lo toma como ilegítimo no por que, cual como dice, no porque Trump tiene una agenda racista, sexista, aislacionista, ultra-nacionalista o anti-gay pero porque piense que es el sujeto de una conspiración rusa. (Aunque hemos tenidos presidentes que han sido amos de esclavos, violadores, líderes de genocidio, fervorosamente anti-gay y por lo tanto han cumplido sus términos sin reproche.) Otros lo reprenden como un neo-fascista quien quiere rehacer 1939 sobre el territorio estadounidense. La Izquierda radical estadounidense clama para revivirse y  crecer sus números. Pero por lo tanto este Izquierda radical ha decidido, cada vez más, usar el lenguaje de la política en vez de una lenguaje de la revuelta (o revolución). A vez en cuando este Izquierda radical habla del comunismo como un conjunto de asuntos cual los proletarios deben acostumbrarse, en vez de ser el medio por cual los proletarios van a liberarse.

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The Real Death of Politics

The Real Death of Politics

AN EDICIONES INÉDITOS ORIGINAL

Trump has been sworn in, the Left and Liberals have come out in droves to denounce a president whom Congressman & Civil Rights Leader , John Lewis, has declared illegitimate. Though the grounds for illegitimacy, as he states, are not necessarily based on Trump’s racist, sexist, isolationist, ultra-nationalist, anti-queer agenda but rather that he is the subject of a Russian conspiracy. (Though we have had presidents who have been slave-owners, rapists, leaders of genocide, fervently anti-queer and yet they were able to complete their terms.) Others more generally decry Trump as a Neo-Fascist set to bring 1939 onto American soil. The U.S. Radical Left clamors to revive itself and swell its numbers. Though this Radical Left has chosen, more and more so, to speak the language of politics rather than of revolt (or revolution). This Radical Left sometimes speaks of communism as a set of affairs to be installed, and to which proletarians must be won over to, rather than the means by which proletarians will free themselves.

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