Archive for August, 2010

“Against Civilization: Introduction to Russell Means” (1980)

“Against Civilization: Introduction to Russell Means”

The following text is a talk given by Russell Means at the Black Hills International Survival Gathering held last July at the Pine Ridge Reservation in South Dakota. The gathering was attended by groups which spanned the spectrum from local Indians and farmers, to Marxist-Leninists politicos, Sierra Club activists, Greenpeace, anti-power-line activists, to “alternative technology” entrepreneurs.

The U.S. government and the energy corporations have designated the Black Hills, or Paha Sapa, the sacred hills of the Lakota people, as a “National Sacrifice Area,” slated for “terminal development.” What this “terminal development” (a term both redundant, all development being terminal for humanity, and also reminiscent of terminal cancer) means concretely is rendering the entire area uninhabitable with coal gasification plants, high voltage power lines and nuclear reactors (having a potential “life” of thirty-five years) in order to supply energy to the Burger Kings, police stations, disco parlors and office buildings of urban civilization, which is equivalent to saying that the sacred hills of the plains Indians are to be converted into capital.

We were struck immediately by the similarities in the conclusions that Russell Means has reached and our own, in particular, in relation to the question of technology and a critique of Marxism. Means is starting from a set of experiences quite different from our own. We are all urban, European in background, and came out of the experience of the “counter-culture” and leftism in one way or another. Means comes from a set of traditions which was whole, organically related to its environment and which resisted capitalist civilization as recently as two or three generations ago.

We have been speaking as orphans and fragments, searching for roots and a tradition of resistance to civilization anywhere we can find them. We have embarked upon an adventure which began first of all with the criticism of all of our former presuppositions, that is, of Marxism and anarchism, technological progress, modern society, the functions of art and culture, workers’ organization and self-organization, the existence and function of classes and other questions. We don’t claim to have resolved these fundamental problems, but we have headed in a general direction of rejection of the presuppositions of this society in all its forms, East and West, of rejection of (modern, industrial, at least) technology and of civilization and the so-called historical progress posited by the Enlightenment thinkers, bourgeois liberalism and Marxism.

We have, in some ways, come to see the revolutionary upheavals of the past few hundred years less as projects by political visionaries carrying out a new social program than as forms of resistance by masses of people to maintain community and solidarity in the face of the onslaught of capital. We came to distrust the “political visionaries” as revolutionary leaders, as well as the humanist codes that they mouthed to construct their Republics and their Five Year Plans, and to trust the instincts and the desperation of the little communities that have fought to preserve a way of life which they saw as being destroyed by industrialism and massification.

Means comes from one of these little communities, and so has seen the tail-end of that process at work in a lifetime, through the experiences of his grandparents, parents and his own generation; only the process which his family must have witnessed compressed into a hundred years or so took thousands of years elsewhere, this leap from the Paleolithic into modern American capitalism. His point of view is important, because it is a voice, like our own, orphaned in the technological wilderness into which humanity has wandered, and it sounds like our own voices, it reveals our bitterness, our rage, our ambivalences, too, perhaps. But it is also a voice that sounds distant, mythic, like the warbling of a fabulous, alluring bird which sang to us in a dream of our childhood and which we had forgotten but which we can never forget. It still has a sense of place, of a history tied to the land, of a spirit residing in all of nature, of the wisdom which comes in dreams.

We think when Means speaks of “European culture,” that he is not describing the culture of the European peoples in their totality, but the culture of capital, which began as a characterological flaw within the European, but which infects human beings wherever it has spread (including Indians), and which has been resisted everywhere, by the Luddites and framebreakers in England, by peasants and proletarians in Russia, Spain, and elsewhere in Europe, by mestizos in revolutionary Mexico and by so-called primitive people everywhere.

The problem of capital began and spread from Europe: the Europeans were its primary victims, and their cultural traditions and their communities were destroyed by the land enclosures, mines and factories. Perhaps the problem really begins with a separation of spirit and matter, but that doesn’t begin in Europe, but somewhere in the Judeo-Christian desert, or perhaps in Sumer, or Babylon. And a critique of those societies would imply a similar critique of all societies characterized by the “Asiatic mode of production,” under which a bureaucratic, priestly or military caste is maintained through taxes and forced labor, which would include the ancient Amer-indian civilizations in Mexico and Peru.

Ultimately, we are not interested in arguing these points with Means, because we agree with him where it is important: that “development. . .means total, permanent destruction,” that Marxism is the “same old song,” and that there can be “another way.” Where he uses the terminology “European culture” we prefer to say culture of capital, since non-Europeans have acculturated to this despiritualization of the world, to this cleavage of spirit and matter, and Europeans have also resisted it.

The fact is, we have all been changed, and we are all threatened with extinction. We must all sift through the experiences of millennia, find our way out of the technological labyrinth, and create a new culture which reaches into the traditional culture of our remotest past, and into our most utopian possibilities for a human community of the future.

There will be those who see the more human aspects of Russell Means’ talk–its apparent simplicity, its spirituality, its intransigence, its “impracticality”–as flaws, and who will argue against its generalizations from a rationalist, “realistic” point of view. We are not in the least interested in these criticisms, since we agree with Means that “Rationality is a curse since it can cause humans to forget the natural order of things.” Rationalism is part of the problem; we must begin to trust our dreams. Expecting Means to think in terms of cost-efficiency, or “pragmatically,” is to expect him to allow himself to be infected with the categories of capital.

He must speak the question which confronts us all in his own, specific way; it is this very cultural diversity, this symphony of voices which describes the world we desire. The future does not lie in any single homogenous vision any more than it could be the result of a political program. To think it does is to repeat the fatal error which constitutes civilization.

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from Fifth Estate #304, December 31, 1980, p 7. Introduction to “On the Future of the Earth” by Russell Means.

RADICAL ARCHIVES NOTE: The article is unsigned but David Waston has confirmed that he is the author.

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‘I Accuse Harvard University’ (1969)

Situationist critique of Harvard’s 1969 Left politics

I Accuse Harvard University (PDF, 28 MB – will probably take a bit to download)

“Whereas this project was undertaken by individuals at different points in their growth to consciousness, i.e to revolutionary coherence (unity, totality) as persons, and

Whereas there was more or less lack of engagement in the practical task of carrying out the project – due partly to unavoidable difficulties of spatio-temporal coordination, and

Whereas the struggle against bourgeois mystification, i.e. domination of consciousness, is a permanent process of dialectical praxis or it is nothing,

Then it is minimally for these reasons that this cartoon critique was partial only, and to that extent incoherent.”

Roger Gregoire
Colette
Jon Supak
Hannah Ziegellaub
King Collins
Sue Crane
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RADICAL ARCHIVES NOTE: Special thanks to the Kate Sharpley Library for providing us with a copy of this publication. Gregoire, Ziegellaub and Supak all later worked with Fredy and Lorraine Perlman. Supak worked on the first translation of Society of the Spectacle. Gregoire co-authored Worker-Student Action Committees with Fredy Perlman, but later went on to denounce Black & Red in 1971.

According to Ken Knabb at the Bureau of Public Secrets,  Gregoire and Linda Lanphear had moved to Paris in 1969, and (with Gerard Lambert) formed a group which issued a few pamphlets and leaflets during the early 1970s. In the following years they were also part of an informal grouping around Jean-Pierre Voyer.

On a more pedestrian note, we are hoping to get our scanner adjusted soon, as it adds a slight rotation to the PDFs.

“Searching for the Culprit” (1979)

Introduction to “The Original Affluent Society”
Searching for the Culprit

“Without government life is nasty, brutish and short.”
–Thomas Hobbes

Every person gazing even casually at the sordid history of government realizes that the Hobbesian dictum is nonsense and, in fact, just the opposite is true: with government, humanity has thusly had its life defined. Viewing the organized political state as the culprit in human affairs for the presence of universal misery is standard fare for the anarchist and libertarian tradition and as a theory is not without merit as far as it goes. Certainly, other attempts historically to locate the culprit in evil spirits, the Devil, human nature or even capitalism, are much more shortsighted as they fail to deliver an explanation of the daily mechanism though which people have been subjugated during the epoch of Civilization.

The appearance on the planet of the political state as well as social classes, private property, the patriarchy and the like are the apparatuses of domination, but the larger framework in which they all appear, the reigning code, that of Civilization itself, is usually taken for granted and only recently has come under critical scrutiny.

The essay by Marshall Sahlins reprinted on the following page undertakes such an examination through the mirror of the societies which immediately preceded establishment of Civilization. The willingness to indict the entire edifice of Civilization as being responsible for the long history of human misery is one that parts company with all existing social theory and opens the way for a larger examination of the entire human experience on the planet, not just that of the last ten thousand years. Although Sahlins’ subject matter is limited by design, it immediately suggests many other questions.

For instance, what brought about in such a relatively short period of time the epochal changes that discarded 50 millennia of small-band living marked by extremely low levels of technology, stable populations, and group members highly integrated into the most intimate details of the ecosphere which they inhabited? What features caused these nomadic bands of gatherers and hunters to become the domesticated “citizens” of emerging nation states, their life’s purpose altered dramatically to the filling of state coffers, becoming cannonfodder for a suddenly universal state of warfare and consumers of ideology which made them less, rather than more, able to understand their lives and the social relationships around them.

To move technology to the centerpiece of this equation, as we do, meets with resistance from almost every quarter. Yet even the simplest technological development has been part of a continuing process of separation from the world which first bore and succored our emerging species to a situation where now we stand at the apex of that separation as strangers on our own planet, divorced completely from the world about us. Rather than possessing the skills, knowledge and craft which allowed for 5,000,000 years of human evolution, today, we depend almost exclusively upon experts and officials to feed, clothe, govern and perform every function once carried out by individuals themselves.

The links between technology, Civilization and domination appear almost immediately upon examination. The most dramatic technological development in human history was the Neolithic Revolution, the shirt from Stone Age gathering and hunting economies (the Paleolith), to a mode of production based upon fixed populations involved in agriculture and capable of producing an expropriable surplus. This innovation of farming as a means of subsistence guaranteed a population which was easily subjected to an ideology of domination containing the mass social and psychological drive needed to obliterate all of the past desire to be wild and free, replacing it with the desire for subservience.

Marxists see this civilizing process as “progressive”–the myth-imbued dynamic which is supposed to eventually result in socialism–so that every horror, every deprivation is vindicated as a necessary step toward a utopian future in which every slave, every serf, every wage worker becomes part of a continuum which will eventually free humanity. The problem with this perspective is that unless you are willing to accompany this mystical view of human affairs with a religious certainty, you are left with a staggering amount of sacrifices for absolutely nothing other than the reproduction of the dominant society.

Civilization has been aptly described as a “bloody sword” and when its mounting victims are measured against its reward for the survivors, it’s difficult to make a case for it. The “high standard” of living argument as Civilization’s justification always attempts to disguise the fact that the benefits of any given epoch are always enjoyed by a few at the expense of the many and usually for only short periods of time. Other than those expectations the daily misery experienced by most people is coupled with calamities of such magnitude that they become difficult to comprehend. The physical carnage alone is so vast–100 million dead in ten thousand years of warfare (please compute the yearly average), tens of millions dead from diseases directly attributable to excessive population densities, millions more dead and injured in “accidents” from machinery (millions dead from car accidents alone), starvation as well as explosions, mine disasters, chemical mishaps, etc.–as to define the epoch of organized society as one steeped in blood. Also, there is an upward curve of both technological development and slaughter, and technological development and oppression: they are inextricably linked.

Let us anticipate the critics who would accuse us of wanting to go “back to the caves” or of mere posturing on our part–i.e., enjoying the comforts of civilization all the whole being its hardiest critics. We are not posing the Stone Age as a model for our Utopia nor are we suggesting a return to gathering and hunting as a means for our livelihood. Rather, an investigation into pre-civilized modes combats the notion that humans have always lived with alarm clocks and factories. It assails the prevalent amnesia which the species exhibits as to its origins and the varieties of social association which existed for tens of thousands of years before the rise of the state. It announces that work has not always been the touchstone of human existence and that cities and factories did not always blight the terrain. It asserts that there was a time when people lived in harmony with each other and with their natural surroundings, both of which they knew intimately.

In the modern epoch it is the marxists who are the leading exponents of taking current technology as a starting point for their vision of the future–a future which, when brought into being, has always produced nightmare police states. Reduced to its most basic elements, discussions about the future sensibly should be predicated on what we desire socially and from that determine what technology is possible. All of us desire central heating, flush toilets, and electric lighting, but not at the expense of our humanity. Maybe they are all possible together, but maybe not.

A discussion generated by Sahlins’ article will hopefully begin to bring some of these questions into focus. We welcome reader remarks on the issue.

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from Fifth Estate #298 (vol. 14, no. 3), June 19, 1979, p 6.

RADICAL ARCHIVES NOTE: This article is unsigned but Peter Werbe has confirmed that he is the author.

Bob Avakian on SNCC, Anti-Zionism & Anti-Semitism (2005)

One time through Eldridge [[Cleaver]] I got this issue of the SNCC newspaper and they had this cartoon portraying Nasser, who was the head of the government of Egypt at that time, going up against Israel, and the cartoon drew a parallel with how Black people had to deal with Jews who were exploiting them in the ghetto in America. This really bothered me. I was already learning about imperialism, partly from Eldridge, so I said to him: “Look, this is not right. The common enemy here is imperialism. What’s wrong with Israel is not the Jewish character of it; it’s the fact that it’s an instrument of imperialism. And the common cause of black people in the U.S. and people in Egypt is that they’re going up against imperialism.” Eldridge said, “Well, why don’t you write them a letter?” So I did. I made these arguments and I made the point that in writing the letter that I was a strong supporter of SNCC and of Black liberation, but this bothered me because it wasn’t the right way to look at the problem and to analyze friends and enemies, and so on. So they wrote back and said, “We take you at your word that you’re a supporter of Black liberation and let us make clear that we are not anti-Semitic and we don’t see Jews as the enemy.”

= = =

from Bob Avakian, From Ike to Mao and Beyond: My Journey From Mainstream America to Revolutionary Communist (Chicago: Insight Press, 2005), p 147.

RADICAL ARCHIVES NOTE: Bob was a member of SDS and the Revolutionary Union, and is the founder and chairman of the Revolutionary Communist Party, USA (RCP), a Maoist sect. The son of East Bay judge ‘Sparky’ Avakian, Bob has stated that “After the Holocaust, the worst thing that has happened to Jewish people is the state of Israel.” His follower Alan Goodman took this to heart and, after Israel’s 2009 attack on Gaza, Goodman held a banner with this slogan outside the ‘Museum of Jewish Heritage–A Living Memorial To The Holocaust’ in downtown New York City.

Despite its subtitle, the Museum of Jewish History is not a Holocaust museum; current exhibitions include an expose about the love of American Jews for Mah Jongg.