Acapatzingo: An autonomous community in resistance

Societies change from daily local practice, in defined autonomous spaces, because autonomy is the perimeter that protects counterhegemonic practices. Autonomy is the means by which other worlds can exist, worlds that need protection by virtue of being different. When and how these practices and ways of life might expand is impossible to predict, much less determine and direct.

Raúl Zibechi, “Mexico: Challenges and Difficulties of Urban Territories in Resistance”

There is perhaps no ethical-political concept more complex and difficult to conceptualise and practice than that of autonomy, and yet none more central to anarchist thought and practice (and to other “autonomist” politics). Without pretending to exhaust the notion here, we share a recent piece on the “autonomous” community of Acapatzingo, of the metropolitan area of Mexico City and an excellent essay by Raúl Zibechi, “Mexico: Challenges and Difficulties of Urban Territories in Resistance”, that contextualises the experience.

It is perhaps pointless to add that it is from rich experiences that we learn to think through the meaning of “autonomy”. But without such experiences, our ideas remain blind.

Acapatzingo: the other world in the middle of Mexico City

(From desinformemonos.org, 13/07/2021, text by Camila Pizaña and Erika Lozano)

The police do not come in here; neither the coronavirus nor the narco are allowed to enter the Acapatzingo Housing Cooperative, where, at the foot of the Cerro Yuhualixqui, two immense black metal walls delimit access to a small world in which high crime rates have no place, nor infections by Covid-19, which official figures confirm in the Iztapalapa municipality, where this neighbourhood is located and in which, according to its residents, they daily construct the reality in which they want to live in.

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The existential communism of Jean-Luc Nancy

Même le chaos n’est pas entièrement chaotique ;
même le compact laisse passer la lumière ;
même l’individu contient encore une part de nuit

Frédéric Neyrat, Le communisme existentiel de Jean-Luc Nancy, éditions Lignes.

From Lundi matin (#302, 30/08/2021, in translation), a reflection on Jean-Luc Nancy’s communism, by Emmanuel Moreira, inspired by the essay quoted above, by Frédéric Neyrat.

Without an outside, there is no communism

It was necessary to fight against two fronts. Transcendence with its hinter worlds, its essences and its Gods. Immanence with its desire for absolutism, its determinism, its in itself and its humanism. It was necessary to fight against two exhaustions, the exhaustion of ontology, the exhaustion of politics. We had to find a force, an impulse. Something had to take place, that the nothing be open onto itself so that nothing exists.

It was necessary to fight against equivalence, the generalised interconnection of everything with everything. It was necessary to ward off the transformation of the singular into the particular and the transformation of relationships into networks. It was necessary to foil the oppositions between philosophy and anti-philosophy. It was necessary to start again, to find an outside.

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Jean-Luc Nancy: May 68

We close our overly brief and modest sharing of the work of Jean-Luc Nancy with an interview (in translation) that he gave to Carole Dely, for the journal Sens publique on the occasion of the fortieth anniversary of france’s May 68.

68, without end. Exchanges with Jean-Luc Nancy

Carole Dely – May 68 is often presented as one of the most important social movements in French history, which was both a students and workers movement, accompanied by a frenzy of discussions and debates in universities, factories, theatres, the street, in reaction against the power in place, traditional society, the capitalist economy, and with the desire for a radical transformation of life and the world … Is that how you would summarise things? Did you take part in the events of 1968?

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Jean-Luc Nancy: Populism, Democracy, and Neofascism: Two Essays

LARB – the Los Angeles Review of Books (17/02/2019) presents two recent essays by Jean-Luc Nancy, translated from the French by Sarah Clift.

Populism and Democracy

Populism and democracy are an odd couple. The first, populism, rejects the pejorative connotation that its name represents for the second, democracy, which it in turn criticizes for being hypocritical. The second declares itself the sole form of legitimate existence. Both of them claim to be supremely popular. Their virulent opposition in the current discourse is matched only by the indecision that hangs over their respective meanings. What “people” are they talking about, both together and separately?

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Jean-Luc Nancy: Communism, The Word

The gravest and most painful testimony of the modern world, the one that possibly involves all other testimonies to which this epoch must answer (by virtue of some unknown decree or necessity, for we bear witness also to the exhaustion of thinking through History), is the testimony of the dissolution, the dislocation, or the conflagration of community. Communism, as Sartre said, is “the unsurpassable horizon of our time,” and it is so in many senses-political, ideological, and strategic. But not least important among these senses is the following consideration, quite foreign to Sartre’s intentions: the word “communism” stands as an emblem of the desire to discover or rediscover a place of community at once beyond social divisions and beyond subordination to technopolitical dominion, and thereby beyond such wasting away of liberty, of speech, or of simple happiness as comes about whenever these become subjugated to the exclusive order of privatization; and finally, more simply and even more decisively, a place from which to surmount the unraveling that occurs with the death of each one of us-that death that, when no longer anything more than the death of the individual, carries an unbearable burden and collapses into insignificance.

Jean-Luc Nancy, The Inoperative Community

A reflection on “communism” …

Communism, The Word

Notes for the London Conference Birbeck College

The following are the notes that Jean-Luc Nancy prepared for the conference ‘On the Idea of Communism’, March 2009. An edited version is available in Costas Douzinas & Slavoj Zizek (eds), The Idea of Communism (Verso, London 2010) 145–53.

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Jean-Luc Nancy: Of Being-in-Common

It is by no means a simple matter to choose a text which is representative of Jean-Luc Nancy’s philosophy. One is spoiled by an abundance of wealth. However, The Inoperative Community (1986) is a central and fundamental text in his opus and in the reflection and debate on the nature of community.

Below, we share a chapter of this work entitled, “Of Being-in-Common”, which was also published in united states as a separate essay in a volume entitled, Community at Loose Ends (1991).

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For Jean-Luc Nancy 1940-2021

… il faut dire que la démocratie implique par essence quelque chose d’une anarchie qu’on voudrait presque dire principielle.

Jean-Luc Nancy, Démocratie finie et infinie

The french philosopher Jean-Luc Nancy died this last August 23rd. If the ideas of philosophers rarely have any direct translation into politics, or vice versa, their work, their concepts help not only to illuminate (and obfuscate) lived realities, but also create conditions for new realities.

The work of Jean-Luc Nancy has been a theoretical endeavour of this nature, and while his work will remain, his passing leaves us with one less friend or comrade in thought.

What follows are reflections, references and texts by and with Nancy, through a series of posts.

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Afghanistan: Readings of the fall of a political regime

Without sufficient knowledge of events on the ground, or of the broader context (historical, social, economic, geo-political, etc.), we share three texts on the recent Taliban overthrow of the U.S.A.-NATO regime in Kabul, with the aim of navigating beyond the obvious.

Our selection of texts does not necessarily assume a full agreement with the authors’ own political views. Nor does what is shared below exhaustively treat the matter. But in each case, we believe, some understanding of what is taking place is gained.

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Carrying the war into Africa? Anarchism, Morocco, and the Spanish Civil War

Riffian leader Kaid Sarkash with his son

(Originally published in two parts by Freedom News (23/11/2020; 30/11/2020), we share an article by Danny Evans)

I was approached by Jeff Stein to write up a summary of Abel Paz, La cuestión de Marruecos y la República española so that English-language readers might be made aware of the Spanish anarchist approach to Morocco during the civil war. I would like to thank Jeff for prompting me to write what follows, although he should not be held responsible for its contents or conclusions.

A lenient war is a lengthy war, and therefore the worst kind of war. Let us stop it, and stop it effectually […] stop it on the soil upon which it originated, and among the traitors and rebels who originated the war. This can be done at once, by “carrying the war into Africa.”

Frederick Douglass, “How to end the War”, 1861

The question of why the revolution that accompanied the Spanish Civil War did not result in independence for the Spanish protectorate in Morocco has long vexed its supporters. Guerrilla warfare in the centre of the region (the Rif) had plagued the Spanish authorities from 1909 and had only been suppressed in 1927 following joint military operations by the French and Spanish, involving the indiscriminate use of chemical weapons, and the arrest of the famous leader Abd el Krim. The military conspiracy against the Spanish Second Republic was incubated in this brutalising colonial environment, and Moroccan troops employed in the so-called Army of Africa were crucial to the war effort mounted by the conspirators when their attempted coup stalled in July 1936. Why then was no attempt made to cut off the conspiracy’s vital base by fomenting a recurrence of fighting in the Francoist rearguard? In particular, why hadn’t the anarchist movement, through the powerful union, the CNT, forced this issue during the months of its greatest influence?

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Remembering Spain: Fascism, Revolution and Colonialism

The tradition of the oppressed teaches us that the ‘state of emergency’ in which we live is not the exception but the rule. We must attain to a conception of history that is in keeping with this insight. Then we shall clearly realize that it is our task to bring about a real state of emergency, and this will improve our position in the struggle against Fascism. One reason why Fascism has a chance is that in the name of progress its opponents treat it as a historical norm. The current amazement that the things we are experiencing are ‘still’ possible in the twentieth century is not philosophical. This amazement is not the beginning of knowledge—unless it is the knowledge that the view of history which gives rise to it is untenable.

Walter Benjamin, On the Concept of History

If we celebrate and/or recall moments and events, rebellions and revolutions, of the past, it is so that that past not be lost to the present and for the present to intervene in the past, such that it become present, contemporary and that we become its contemporaries, thereby revealing our present and its possibilities.

… the contemporary is the person who perceives the darkness of his time as something that concerns him, as something that never ceases to engage him. Darkness is something that more than any light-turns directly and singularly toward him. The contemporary is the one whose eyes are struck by the beam of darkness that comes from his own time.

Giorgio Agamben, What is the Contemporary?

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