Filed under: reviews
We recently received copies of this book in the mail from Ardent Press.
From the description on Little Black Cart:
“In this small and rich text, one of the authors of Nihilist Communism introduces an anti-political perspective in the form of letters, essays, and dialogs.
I think where the book is most successful is in its refusal of a defined revolutionary politics – it articulates a specific rejection of received political forms that tend to lapse into disputes of ownership of those forms by very small groups of individuals who are themselves defined by unexamined allegiances. I think the book expresses the potential for other modes of organising and other definitions of success beyond that of “sell the party, build the paper.” In this sense, it does not offer a set of arguments concerning what is or what must be the revolutionary structure so much as suggest a framework for assessing the claims of such structures.”
From a review in Mute Magazine:
“Over the past few years several publications have surfaced from what can loosely be called the non-Bolshevik revolutionary milieus. Ordinarily publications from such milieus can hardly be noted for their personal openness, play with form and stalwart exasperation with the seeming shrinkage of their circles. Such books as Call, Zones Of Proletarian Development (ZPD) and this one by Frére Dupont are noteworthy in that they seek, non-prescriptively, to provide grounds for optimism and fresh angles of approach for those milieus that will not rush to embrace them. A provocative theme in their approaches is the way that each reflects upon the modes of organisation of those milieus. Each has experimented with ‘phantom organisations’ – imaginary groupings of one or several that offer some means of conceptual secession, some means of supported self-exile from those hermetic orthodoxies for whom counter-cultural activists are, as ‘culturalists’, not to be taken seriously. From Call’s elaboration of a party of secession through to Mastaneh Shah-Shuja’s investigation of ‘reflexive joint activity’ in a ZPD, could it be that these books appeal to those distanced from the vestigially workerist revolutionary milieus, or to those convinced that capital’s efficacy is, to some degree, related to its instauration as a social relation? Are such approaches, with their accent upon relational congruence rather than ideological purity, more attractive and less threatening for those put off by the over erudite, the emotionally inarticulate and the suicidal militancy that non-revolutionary ‘others’ complain of? Frére Dupont frankly asks the question: ‘why is it that others feel no interest for us?’ (p.39).”
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