Friday, 7 March 2014

Ride The Judd

The last few weeks has been dominated by RIDETHEJUDD


"The Commune had no leaders. And this at a time when the idea of the necessity of leaders was universally accepted in the proletarian movement. This is the first reason for its paradoxical success and failures. The official organizers of the Commune were incompetent (if measured up against Marx or Lenin, or even Blanqui). But on the other hand, the various "irresponsible" acts of that movement are precisely what is needed for the continuation of the revolutionary movement of our own time (even if the circumstances restricted almost all of these acts to the purely destructive level - the most famous example being the rebel who, when a suspect bourgeois insisted that he had never had anything to do with politics, replied, "that's precisely why I'm going to kill you")."
~Debord, Kotanyi, Vaneigem, Theses on the Paris Commune. 1968

"It was above all Enfantin (1796-1864) who turned Saint Simonianism into a religion, and almost a monastic order. He was a man of great personal beauty and quite exceptional charm, able to exercise a magnetic fascination, so that highly intelligent men worshipped(sic) him and listened respectfully while he talked absolute nonsense. For in a prolonged phase of mystical enthusiasm, Enfantin introduced the strangest ideas into the doctrine. He got his disciples to proclaim him Le Pere - The 'industrial Pope' - a title he had embroidered on his clothes. He got them to follow him first into monastic seclusion at Menilmontant, and then on a fantastic journey to the East in search of the ideal woman, La Mere. He got them to wear strange uniforms, which buttoned at the back, to remind them that people were interdependent. The managing director of Le Creusot, the giant ironworks, resigned his job to follow him, in company with distinguished officers, mining engineers, civil servants and a professor of medicine. Enfantin's gifts modified the nature of the movement. He was above all an unctuous confessor, and in no way made to be the leader of a rabble. He therefore objected to his supporters mixing too much with the unconverted world. He preferred a closed society, held together by ardent emotion. The life in this community was 'intense, the feelings of fraternity touching, the exaltation of hopes prodigious; the faithful tasted pure joy and knew unbridled enthusiasm'. Inevitably, however, this put into the background any idea of associating the workers in ending the exploitation of man by man, which represented the socialist side of Saint-Simon's original doctrine. A Proposal by a few in 1839 to start a Social Party was rejected. Internal conflicts brought an end to this mystical phase. By 1848 Saint-Simonianism had no organisation."
~ Zeldin. France 1848-1945: Politics and Anger. 1973

"The Generals glorified death. But how far did they intend to put the clock back? The fanatics were hell-bent on eliminating every trace of liberalism and humanity.
[...] Soon after the opening formalities, the stage was set by General Millan Astray, famous as the driving spirit behind The Tercio, the most notorious, bloodthirsty corps in the Spanish Foreign Legion. A scarred, emaciated, hooknosed, fanatic with one arm, Astray seemed to epitomize in his own person the battlecry he had already coined for the Legion, "Viva la Muerte! Long Live Death!"
     He was obviously determined to perpetuate the same spirit as he stood to address the seated ranks of Spain's intellectual and military elite [...] There was no hesitation in his action as he raised his arm and screamed aloud his personal salutation to destruction, "Long Live Death!"
[...] The general lost himself in the maze of his own vehemence. He sat down to the Nationalist slogan "Arriba Espana"! The crowd applauded. Franco's image did not stir. Neither did the Rector. Don Miguel remained impassive.[...] When the clamor faded, the old man rose in dead silence. He began speaking where he stood, slowly and quietly.
[...] "General Millan Astray is not one of the elect minds. General Astray would like to create Spain anew - a negative creation - in his own likeness. He has made is clear, perhaps unwittingly, he would like to see Spain as a crippled as he is."
     The taunt provoked the General to an outburst. "Muerte Los Inteligencia," he retorted. Death to Intelligence!"
~ Kisch. They Shall Not Pass: The Spanish People at War 1936-9. 1974

"Some teenagers want dark experiences. They walk in cemeteries at night. They write stories about suicide; they obsess on black clothing and Pink Floyd lyrics. None of it means they are "bad" or twisted. When they are finished playing with the dark, they will understand the 'light much better. If they are ignored or ridiculed, maybe they will do something drastic, but their search is usually only an earnest attempt to understand the depths.
Others gravitate toward the light-daytime psychedelic colors, long solitary hikes. They determine to become a dancer or artist instead of something "realistic.- If their family is sedately Catholic, maybe Ihey go to Ihe Assembly of God and speak in tongues. If their family goes to the Assembly of God, maybe they climb a hill and offer flowers to Apollo. "
~ Llewellyn. The Power and Magic of Adolescence vs. The Insufferable Tedium of School (From "The Teenage Liberation Handbook"). 1991.

"Wingnut says a girl about sixteen, a peaceful protester - or in his words, a "peace Nazi" - ran up to the anarchists, shouting at them to stop throwing newspapers in the air. She attempted to shame the anarchists by picking up the newspapers and stacking them on the sidewalk, telling Wingnut, "I live in this city. It's a beautiful city!"
     Wingnut tried to explain to her that he and his fellow anarchists were merely trashing Seattle to help prevent gentrification. Wingnut believes gentrification is bad for the working classes. Therefore, littering in cities is good because it lowers rent. His debate with the "peace Nazi girl" ended abruptly when a fight broke out nearby.
     According to "Carlos", a Eugene anarchist also on the scene (whose day job is to make phone calls for a company that does polling for the Republican Party), a security guard from a nearby office building ran over to an anarchist kicking open a newspaper vending box and bashing him in the head with a walkie talkie. Carlos says a quick-thinking anarchist sprayed the security guard in the face with spray paint. When I asked him if assaulting and possibly injuring a security guard with spray paint violated anarchist principles of focusing their efforts on property destruction, Carlos argued, "That's not really being violent. That's like protecting each other and being unified as a movement.""
~ Wright. Hella Nation. 2009

"Towards the end of March 1612, Roger Nowell, one of the local Justices of the Peace, was stirred by the steadily increasing number of complaints against them, to examine four of the Forest witches -Elizabeth Southerns, Anne Whittle, Alison Device, and Anne Redfearn. They all admitted their own witchcraft and implicated some others, and they were committed to Lancaster Castle until they could be tried at the next Assizes. On the Good Friday following these events, a meeting was called at Malkin Tower, the home of old Demdike. According to James Device, who was present, the principle business of this meeting was, firstly, to name Alison Device's familiar spirit (which they did not do because she was not there), and, secondly, to devise some means of delivering the witches then in prison. This they hoped to achieve by murdering the goaler, and blowing up the building before the next Assizes.
Because the gathering at Malkin tower began with a feast of stolen mutton, it has often been spoken of as one the very few known English examples of a Witches' Sabbat. In fact, the evidence for this is very slight. It is true that a noonday meal was eaten by all present. James Device confessed at his trial that on the night before the meeting he stole a wether belonging to John Robinson, of Barley, and brought it to his grandmother's house, where it was killed, and eaten on the following day. Nothing seems to distinguish this repast from an ordinary meal shared by friends in a time of anxiety, not to the subsequent proceedings suggest anything of a religious or magical nature. No devil presided over the feast, or the discussions. There were no sacrifices, no adoration of Satan, no bringing-in of new converts, no dancing or singing or carousing. Undoubtedly, there was an urgent meeting of witches accustomed to work together, alarmed now by the action of the authorities, and anxious to save their imprisoned friends before it was too late; but of anything of a more mystical or ritual character there is little of no proof."
~ Hole. Witchcraft in England. 1990

"In his article Easter Neolithic in theBrno evening newspaper, Fedor Skotal reports on the event: “The first Neolithic painting symposium lasted three days, during which one could meet strange gnomes all spattered in colour not only inthe caves lit with endless candles but also in the woods around. In the evening they would gather in nearby Javůrek, and then even later by a campfire, and with singing and recitation would try to drive out the frosty night. The gala preview took place on the edge of an underground lake. After the speeches Aleš Kvapil played and sang his own songs, after which Franta Kocourek bit into a fur cone and broke a rotten branch. (…) At the preview the Prague artistPavel Büchler said: We weren’t trying to rejuvenate art, or play tricks, or make a demonstration. It was not about a struggle with art, because that kind o struggle must take place in the terrain o art, that  is, a terrain detached from life. In my opinion the symposium was motivated mainly by the desire toexperience things, the desire to play creatively. It was about classifying certain values in a different way from normal, to live a ew days at ull throttle… No more, no less."

"In the 1960s many people came to realise that in a truly revolutionary collective experience what comes ino being is not a faceless and anonymous crowd or ‘mass’ but, rather, a new level of being - what Deleuze, following Eisenstein, calls the Dividual - in which individuality is not effaced but completed by collectivity. It is an experience that has slowly been forgotten, its traces systematically effaced by the return of desperate individualisms of all kinds."
~ Fredric Jameson - Brecht and Method