Burnt Bookmobile

Frere Dupont’s Notes on Revolt (zine)

This text compiles three short chapters on revolt which seemed to stand out from Species Being.

From the text:

“Revolt, and thus the critique of revolt, is derived from a heightened state of wretchedness. Revolt is never a positive move. It is never a matter of revolt becoming the vehicle of a solution. And if it were, how much more simple that would be. If my revolt guaranteed me insight, and if my knowledge were realisable in structure—causing more effective, more organised revolt—then revolt itself would define the character of our world, and not be merely provoked by it.”

Brought hard by FRIENDS and Gender Mutiny.

Download the imposed pdf

Infinite Strike (translation and zine on October Events in France)

From the IEF blog:

“The Institute for Experimental Freedom’s European appendages and friends are proud to release an English translation of “La Grève Infinie” (Infinite Strike). This text was written on Oct 27th 2010 from within the events transpiring throughout the French strikes and blockades. It has appeared throughout France, and is available in at nantes.indymedia.org/article/22087 and http://juralibertaire.over-blog.com/article-la-greve-infinie-59845046.html.

Although the US is not France, we can’t help but find a certain resonance with the strike, with the determinacy of struggle. We welcome the return of causseur, of the vandal, of course! We delight in the fine fractures that link our deep sense of despair with the its negation—the secret solidarity between our weakness our others strength. And so, as a means of reverberating the call, the IEF offers this text to those of us who are everywhere homeless, and everywhere foreign.

Within the text—which is just overheard within the event—we see a clear proposition. The elementary strategy of “shutting it all down.” Blockade the oil refineries, extend all self-reductions beyond ourselves, block the ports, defeat the police, shut down the nuclear reactors. Realize all strikes as a position.

Practice makes perfect.”

zine of the text

The Right to be Greedy (selections) – Morality

This text has been added to the recently created zine archive section of this site. This section mainly consists of either texts formatted, written by us and our friends or found to be significantly inspiring and influential for this project and the people who work together on it.


Proposing a communism of greed, and lust for the pleasure of the common.  This interesting text is a mix of situationist and Stirner influenced ideas.

Here are the first few theses from this section:


The old moral question of whether one “thinks first of oneself or of others” falls apart when we come to think only of ourselves and for this reason negate the otherness of others.


Intelligence ends where morality begins. Morality ends where intelligence begins. The theory of practice, the unitary critique of all ideology, must at the same time be the critique not only of any moralism, but of any possible moralism. Every moral is subjectivity disowned and subjectivity alienated. Every moral is a psychic totem, a mental fetishobject, before which the moral fetishist subordinates himself, bows down, and offers sacrifice — indeed offers himself in sacrifice. Every ideal is separated subjectivity; a part of the self separated off, ejected, frozen, and held over the rest of the self. It is a depletion of subjectivity, a loss of freedom, a choice made in advance. The formation of the moral ideal is at the same time a decline in subjective mobility and maneuverability; a ball-and-chain about the dancer’s ankle; a self-laming and self-maiming in the dance of life.


Morality and that which ties you to it, self-guilt, guilt for even being, is an enormous encumbrance. You can throw it off! You can drop all that weighty moral baggage, before it drags you down! You don’t need it! It is but a poor substitute for the fine tool of practical intelligence, expanded self-interest, self-consciousness itself.

When, if I should encounter a contradiction between a useful abstraction I had made about my practice, and my concrete self-interest in a given situation, if I abandon my concrete desire in favor of the practice of that abstraction, that mere generalization, out of abstract respect for superficial “consistency”, or, say, at the behest of another, who threatens me with the word “hypocrite”, then I am projecting that abstraction into a position above myself, freezing it into a “principle” n1, a moral, and I am reproducing as an ideologue the other person who has rebuked me in comparison to that moral, by being susceptible to him expropriating the representation of myself which I have erected or condoned, and using it against my real self. As a mere generalization, a practical abstraction — as theory — I have already refuted it for myself in practice, proven its invalidity for this instance. But as a moral reification, on the contrary, it is my duty to obey it. Not I but “it” is my master: “it” gives the orders, I alienate my will into it; “it” is the subject of my practice, I “its” object.


The projections of my subjectivity, nurtured by guilt, stick out of my head like so many handles offered to any manipulator, any ideologue, who wants to get a hold of me, and whose trade skill is the ability to perceive such handles.

Only when I dissolve my guilt, when I free myself to be shamelessly selfish, when I grasp selfishness as my only “duty” — taking care of myself as necessarily my first social responsibility — can I be free.


The critique of the totemic relationship, clarified by Feuerbach c49 in relation to religion, thence applied to political economy by Marx c50, and lately developed one-sidedly by the Gestalt therapists (especially Perls c51) locates the inversion that lies at the heart of all domination and self-enslavement. Totemic fetishism or projection lies also at the heart of every moral ideology, which is revealed also in the observation that every ideology is a moralism, and a social plan for the allocation of guilt. While usable precisely for the same ends, ideology in general, moralism in particular, are in essence the more sophisticated and subtle means of exploitation, as opposed to naked coercion.


It is my guilt about my desires which makes me susceptible to ideological exploitation by others, and which motivates me in producing excuses and justifications (rationalizations) in terms of the dominant ideology (the ideology which I let dominate me). The trick of ideology consists in this: to re-present desires in a pseudo-universal — i.e., unselfish, altruistic — and therefore unreproachable, form, always in terms of some abstract “general interest”. In order to reconcile myself with my ideology I must make myself a liar. But it is a losers’ game. The lawyers of the dominant class already have it set up in advance their way, and here I am on their terrain. The use-value of practical generalizations is that of theory — intelligence of human practice; knowledge of means, techniques, and consequences. The use-value of morality is that of ideology — to dominate others, to attempt to get what is wanted in a narrowly selfish way, by representing it as unselfish, universal, in a climate where transparent selfishness, and transparency about desires, is not tolerated, is chastised.”


Politics is Not a Banana | What are you doing after the orgy or insurrection or whatever? (as zine)

(Finally an official release after it’s been out for months.)

The Institute for Experimental Freedom (IEF) is proud to release the little book: Politics is not a Banana: The Journal of Vulgar Discourse, What are you Doing After the Orgy or Insurrection or Whatever?

From the introduction:

“The insurrection has not transformed our rotting teeth into pure indestructible diamond grills. The orgy only spreads our combined STDs, unless we cover our filthy used bodies in saran wrap—which is pretty cool. Whatever; we made more than $6.50 plus tips but then blew it all on wine, cigarettes, rope, and ceiling hooks. The insurrection gives us this opportunity though, to forget, to practice, and even to run up on some doctor and force his medicalizing ass to nurse our irrevocable rot; to re-imagine our relationships with our stupid dying bodies. It makes us become attentive to the force of our little deaths and the inexhaustible desire we can embody.”

So, if you have access to a Kinkos printer from behind the counter this is how it goes:
Print each page front/back, cut at the crop line. Should be 4.25×7 in. You’ll have to use the black tape as the binding. If you want to print it as an enormous zine, you’ll have to reimpose it using acrobat or one of those online shits. Good luck with your bootlegs. Make it look good; make us proud. Charge no more than $5, you’ll have better luck cut-throating us that way.

-Teh Institutez

The book is very nice and pretty and the burnt bookmobile will always have many copies (at least until the printing runs out), but for all who can’t afford it or just don’t want to pay for it, it’s available now as a zine as well.


Essentialism and the problem of identity politics (as zine)
11/19/2009, 12:57 PM
Filed under: update | Tags: , , , , , , ,

Excerpt from the text: (posted previously on this site)

Essentialism is the idea that there exists some detectable and objective core quality of particular groups of people that is inherent, eternal, and unalterable; groupings can be categorized according to these qualities of essence, which are based on such problematic criteria as gender, race, ethnicity, national origin, sexual orientation, and class. These external qualities are almost always marked by visual cues, making the categories more obvious and/or easier to notice. These qualities contain social and — more importantly from an antiauthoritarian perspective — hierarchical significance to those marking the cues and those marked by the cues: sexism, in the case of gender; racism in the case of skin tone; the unwanted attention of authorities in the case of any and all different looking/acting people. Racism, sexism, classism, and most other forms of historical oppression are ideologies and policies maintained and justified by essentialism.

For a person or group of people on the receiving end of racism and sexism (etc.), essentialism can appear to be a powerful defensive perspective and counter-narrative. Rather than promoting categories of denigration and subordination, the counter-essentialist discourse of Identity Politics attempts to invert the historical categories of oppression into categories of celebration. This is often initiated by appropriating insults and turning them into acceptable, even honorable, labels. What had once been intended to harm the Other thereby becomes a way to show pride in the Group Self. Keeping with the inversion process, the counter-essentialist often merely turns the categories of Otherness upside-down, making visually identifiable members of the Oppressor group into enemies. A sense of belonging either to a group that has oppressed or been oppressed is immaterial — essentialism is not the exclusive domain of oppressors.”



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