Édouard Jourdain: The savage and the political

Over a series of video recorded interviews, the lundimatin collective has recently engaged with a number of writers to explore the relationships between philosophy, anthropology and anarchism. The series began with Catherine Malabou and her critical reflection on the fragility or absence of any serious philosophical inquiry into anarchism – while some later 20th century philosophers gave considerable attention to the concept of anarchy. With the intuition that anthropology could provide a missing link between the two, the collective then set out to interview anthropologists or writers, philosophers, who work at the borders of anthropology. These include Jean Vioulac (of the series, the only interview recorded only in text), Barbara Glowczewski, Nastassja Martin, Philippe Descola and Alessandro Pignocchi, Patrice Maniglier. And the most recent interview of the series is with Édouard Jourdain (lundimatin, #374, 14/03/2023).

The interviews are in french, but the significance of the effort is such that we felt that the possible language barrier was not reason enough to not try to share something of what has been registered and we can only commend the lundimatin collective for this endeavour.

Below, we share the last interview with Édouard Jourdain (an author who, among other things, has written extensively on Pierre-Joseph Proudhon), along with a translation of a review-summary of his recently published essay that is the occasion for the interview: Le Sauvage et le Politique, PUF, 2023.



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Annie Le Brun: For a communism of darkness

Toyen, Der Paravent, 1966

A secret harmony exists between the earth and the peoples whom it nourishes, and when reckless societies allow themselves to meddle with that which creates the beauty of their domain, they always end up regretting it. In places where the land has been defaced, where all poetry has disappeared from the countryside, the imagination is extinguished, the mind becomes impoverished, and routine and servility seize the soul, inclining it toward torpor and death.

Élisée Reclus, The Feeling for Nature in Modern Society

… the system of unlimited competition … is after all nothing but a continuous implacable war.

William Morris, Art Under Plutocracy

In fact, it is war, a war that has been going on for a long time, a war that unfolds on all levels, a war without frontiers. It is an escalating war that worsens as the anonymity of power increases its strength along with the weakness of those who oppose it.

For many, they have seen but the fire. The majority ignore even that they are the actors of this strange, ongoing struggle between what is shown, what is not and what must not be. … It would be too easy to conclude that there is a war of representation, while this is only one of the aspect of a proteiform struggle, of which the breadth and complexity paradoxically succeeds at dissimulating its existence.

For I could just as well speak of a war against silence, of a war against attention as well as a war against sleep, or again of a war against tedium, of a war against reverie. But also and above all, of a war against passion. In other words, of a war waged against everything “that nothing of value can be extracted from”. (Jonathan Crary. 24/7: Late Capitalism and the Ends of Sleep)

Annie Le Brun, Ce qui n’a pas de prix

A recent video interview with Annie Le Brun for the lundimatin collective is the occasion to return to her critical work. Below, we share this interview, followed by a second for Le Média, and an excerpt from her essay, Ce qui n’a pas de prix, translated from the french by the NOT BORED! collective.

A beautiful documentary film by Valérie Minetto and written by Minetto and Cécile Vargaftig dedicated to Annie Le Brun entitled, L’échappée, à la poursuite d’Annie Le Brun (2014) (and in this case, with english language subtitles), is well worth the viewing and is available on Vimeo.


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Giorgio Agamben: On Anarchy Today

Photograph by Francesca Pompei, from the series The women of Rebibbia. Walls of stories, 2019

Below, we share Giorgio Agamben’s recent essay On Anarchy Today, whose english language translation by the ill will collective was generously shared with us by the same.


Giorgio Agamben conceives the “place” of anarchy as lying and maintaining the distance or non-coincidence between government and administration – a tertium, as he calls it in the essay below. If historical anarchism defended the administration of things against the state or state government (e.g., Pierre-Joseph Proudhon’s “administration of things” against the “government of men”), it perhaps failed to see in the former a kind of governmentality that can only function with a state; that the state works through the apparatuses of governmentality, and that without these last, the state is impotent, an infinitely distant “first mover” that exists only at the level of ideas.

Anarchy then is the undifferentiated space of the non-coincidence of these two poles of power; an undifferentiated space where the sovereign is profaned and the pulls and pulleys of government are suspended, rendering other possibilities, other ways of life, possible as possibilities.

But what is this tertium? Is it even something that can be grasped in answer to a question about what it is? Agamben speaks about it as a form of life where the form of life and naked life coincide in a potentiality that aspires not to command or to ground itself, but to exist-live in a form that may always be otherwise, or simply not be.

How this “anarchy” might translate into an “anarchism”, or whether “anarchism” remains a possibility (it would be an “anarchism” without transgression, without revolution) , is a question we leave unanswered.

On Anarchy Today

Giorgio Agamben

Other languages: Español, Italiano

If, among those who think about politics, anarchy has never ceased to be relevant, given that it constitutes its extreme focal or vanishing point, it is so additionally today given the unjust and vicious persecution to which an anarchist is being subjected by the Italian prison system. However, to speak of anarchy, as one has had to do, on the plane of law necessarily implies a paradox, for it is contradictory (to say the least) to demand that the state recognize the right to deny the state, just as, if the right of resistance were to be carried to its ultimate conclusions, one cannot reasonably demand that the possibility of civil war be legally protected.

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Raquel Gutiérrez Aguilar: Feminism in defence of life

Celebrating March 8, International Women’s Day …


Because we want ourselves alive, together we are disrupting everything: Notes for thinking about the paths of social transformation today

Raquel Gutiérrez Aguilar, March 7, 2018

For Carla, because I share the life that continues in her.

For Miztli, Deva, and Luna, because in them beats the future that we construct with their mothers today

On March 8, 2017, a diverse group of many women produced an extraordinary moment. 1 That day something ruptured and something was (re)started. Several million women mobilized in at least fifty countries and in hundreds of cities to repudiate the violence that permeates everyday life, projecting it on public life. Their steps and voices made it clear that from below, from the most denied and silenced sites of social life, a magma-like force of transformation is brewing, the scope of which we can hardly glimpse. March 8 was a day of joy and of struggle, and also of pain turned into anger that, when it was collectively expressed on the streets, made the whole world shake. Above all, it made the most intimate structures of domination tremble: those that organize the reproduction of social life according to variants of the heteropatriarchal pattern of conjugality 2 that is thoroughly enmeshed with capital accumulation and its violence.

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Mujeres Libres: A genealogy of anarchist feminism

National Congress of the Federation of Mujeres Libres 1937. Fundación Anselmo Lorenzo

Celebrating March 8, International Women’s Day …


Mujeres Libres was born from a genealogy that came from the First International, but it fully flourished at a time of social revolution and civil war. Marginalised from the social revolution modeled and monopolised by men, they were able to build a revolution “in their own way”, in the rear.


Our purpose in this text is to talk about the activists of Mujeres Libres (magazine and organisation) and their mission. It is moving to learn how these women, mostly workers, created feminist and anarchist spaces, how they took advantage of the circumstances of the Civil War and how they launched a “revolution of existence” forgotten by all. We want to make them visible, show how they suffered sexism from their own colleagues and how the experience of revolution and war changed their lives.

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Beyond the Periphery of the Skin: An Interview with Silvia Federici

Celebrating March 8, International Women’s Day …


What is the “body” under capitalism? When we speak of the body, how has our sense of “self” in relation to our bodies been redefined, reduced, and mutilated under the logic of capital and the impositions of the state? While the answers to these questions are relevant to anybody that labors under capitalism, they have a particular weight and resonance for those that have suffered most under this global system — women.

In her highly influential work Caliban and the Witch, feminist writer and teacher Silvia Federici uncovered the brutal transformation European populations were forced to endure under the emerging social order of capitalism, the consequences of which inevitably extended outward to the rest of the world population, both human and more-than-human alike. Her most recent book, Beyond the Periphery of the Skin, extends this exploration into how these forces continue to impose their logic on the body, from the role the social sciences and medical establishment have played in this process, to the lack of imagination in institutional politics in addressing the root of the problem.

In this interview, Federici elaborates on how this ongoing transformation of the body extends inward just as much outward. Our modern conception of the “self” is, without a doubt, impoverished, but as her book titled suggests, reconnecting with what lies beyond the periphery of the skin is essential in reclaiming what was lost on this long and violent path to our present moment, with all its beautiful acts of solidarity and resistance, to the ongoing brutal repression of human and more-than-human life in all its forms.

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bell hooks: Understanding Patriarchy

Celebrating March 8, International Women’s Day …


Patriarchy is the single most life-threatening social disease assaulting the male body and spirit in our nation. Yet most men do not use the word “patriarchy” in everyday life. Most men never think about patriarchy—what it means, how it is created and sustained. Many men in our nation would not be able to spell the word or pronounce it correctly. The word “patriarchy” just is not a part of their normal everyday thought or speech. Men who have heard and know the word usually associate it with women’s liberation, with feminism, and therefore dismiss it as irrelevant to their own experiences. I have been standing at podiums talking about patriarchy for more than thirty years. It is a word I use daily, and men who hear me use it often ask me what I mean by it.

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Alfredo Cospito: “I am ready to die”

From Organise Magazine (05/03/2023) …


For a year, Alfredo Cospito has been isolated and tortured under the Italian state’s 41-bis prison regime, in violation of his human rights to a fair trial, private life and correspondence. In the face of this criminal denial of life, Cospito had no option but to respond with a hunger strike that has rapidly deteriorated his health. But the neo-fascist Italian government has denied his appeals at every turn, putting his very life in their hands. Although we have had political and tactical disagreements with him, we extend our solidarity to Cospito and any other anarchists languishing under such inhuman conditions. Here we publish his latest letter from prisonFuoco alle prigioni.


My struggle against 41 bis is the individual struggle of an anarchist, I don’t give or receive orders. I simply cannot live in an inhuman regime like 41 bis, where I cannot freely read what I want, books, newspapers, anarchist periodicals, art and science magazines, as well as literature and history. The only possibility for me to get out is to renounce my anarchy and sell someone to take my place.

This is a regime where I can’t have any human contact, where I can’t even see or touch a blade of grass, or hug a loved one. A regime where photos of your parents are sequestered. A regime where you are buried alive in a grave in a position of death. I will carry on my struggle to the end, not for “duty” but because this is not life.

If the aim of the Italian state is to make me “dissociate” myself from the actions of anarchists outside these walls, then I will reject these demands, as a good anarchist. I believe that everyone is responsible for their own actions, and as a member of the anti-organisational current, I am not “associated” with anyone and therefore I cannot “dissociate” myself from anyone. Affinity is another matter. A coherent anarchist does not distance himself from other anarchists out of opportunism or convenience.

I have always proudly defended my actions (even in court, that’s why I am here) and I have never criticised those of other comrades, much less when there is a situation like the one I find myself in.

The biggest insult for an anarchist is to be accused of giving or receiving orders.

When I was in the High Security regime, I also had censorship and I didn’t issue any “pizzini” but articles to anarchist newspapers and magazines. And above all, I was free to receive books and magazines and write books, to read what I wanted, I was even allowed to evolve, to live.

Today I am ready to die to make the world understand what 41 bis really is. 750 people suffer it without protest, continuously vilified by the mass media. Now it is my turn: you have vilified me as the bloodthirsty terrorist; then you have sanctified me as the anarchist martyr who sacrifices himself for others; then you have vilified me again, like a terrible spectre. When it is all over, I shall no doubt be raised to the altars of martyrdom. No, thank you, I am not in the mood, I do not lend myself to your dirty political games.

In reality, the real problem for the Italian state is that all the human rights that are violated by this 41 bis regime, in the name of a “security” for which everything is sacrificed, will come to light. Good! You will have to think twice before putting an anarchist in here. I don’t know what real motivations and political manoeuvres are behind it. And because someone has used me as a “poisoned apple” in this regime. It was quite difficult not to foresee what my reactions to this “non-life” would be. The Italian state is a worthy representative of the hypocrisy of a West that continually gives lessons in “morality” to the rest of the world. The 41 bis has given lessons that have been well taken up by “democratic” states such as Turkey (fellow Kurdish people know something about this) and Poland.

I am convinced that my death will be an obstacle to this regime and that the 750 who have been suffering from it for decades will be able to live a life worth living, whatever they have done. I love life, I am a happy man, I wouldn’t trade my life for anyone else’s life. And it is because I love it that I cannot accept this hopeless non-life.

Thank you comrades for your love.
Always for Anarchy.
Never submit.

Alfredo Cospito

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For Wayne Shorter (1933-2023)

Photo by Robert Ascroft via Blue Note Records

The potential cannot be given or rehearsed, it has to be found. And the thing is, to find the potential of anything, all these musicians have to be courageous and humble enough to not want to flaunt their musical credentials. Sometimes you put on display things that you have learned in packages and the packages are supposed to be consumed by applause and sales, and there has to be an expectant with this package, but if no one knows what’s coming, it’s going to take as much courage for the audience to seek the unexpected as we are, thinking we are finding it, finding, finding the way to use potential.

Wayne Shorter

Words can never capture or exhaust great artistic creation, and more often than not, they distract, or worse, distort.

And what can we possibly say to add to the beauty of Wayne Shorter’s music?

If we mourn and celebrate his passing, it is because his extraordinary body of work will live on, and in some sense, through it, he will as well, along with the many musicians that created and played with him. Shorter often said that there is no beginning or end to things; they rather emerge from the cosmos, from life, only to return to it in death, in a perpetual flow of metamorphoses. In some sense, his musical life was one such journey as he moved through different jazz styles and genres, learning and playing with some of the most renowned jazz musicians of his time, while mentoring those who came after.

Without straining or forcing the analogy too much, there is a freedom to the way jazz music is played, or that it can be played by artists such as Wayne Shorter, that speaks perhaps to what anarchism could or should be – not as an ideology, but as a way of life.

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For René Schérer (1922-2023): An anarchist/ic life

Réne Schérer photographed in September 2004, by Louis Monier

For René Schérer, who died this last February 1st.

The work of René Schérer, anarchist and philosopher of anarchy, is sadly little known in the english speaking world. In a modest effort to fill this lacunae, we publish below an excellent essay by Diane Morgan, generously shared with us by the author, preceded by a short tribute to Schérer by Patrick Schindler published with Le Monde Libertaire (16/02/2023), with an english language translation available at the anarchistnews.org website (26/02/2023).

Diane Morgan’s essay, “Anarchism, Utopianism and Hospitality: The Work of René Schérer”, was originally published in the journal, Modern and Contemporary France, Volume 24 (2), 2016.

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