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Post Covid Riot Prime Manifesto – Red October [Part II]

After Post Covid Riot Prime Manifest and Post Covid Riot Prime Manifest Next Level“Doc” Mccoy started a new series: Post Covid Riot Prime Manifest – Red October.  On September 28 we published Post Covid Riot Prime Manifest – Red October [Part I]. Today we continue Post Covid Riot Prime Manifesto – Red October series. Here is Part II.

Originally published by Non Copyriot. Written by “Doc” Mccoy. Translated by Riot Turtle.

Forty-Six: The current social state of aggregation is that of imprisonment, more precisely, and in further development of the omnipresent prison society about which the black brothers and sisters of the Black Panthers already spoke in the 70s, that of being imprisoned as hostages. Imprisonment doesn’t obligate to anything, either it is accepted or it is met with individual or collective revolt and efforts to escape prison. This presupposes that freedom is still conceivable at all at present, knowing places where breathing freely is still possible at all. The captivity, which has spread over the planet with the Corona state of emergency down to the last indigenous areas, expects a steady service in return so as to enable to participate in “naked survival” (Agamben) at all.

Any fundamental criticism is now branded as a denial of the ONLY reality, the critics no longer belonging to society, excluded from it or pathologized in their state of mind. Everything that was practiced as counterinsurgency in the 70s and 80s against armed antagonism has now been generalized throughout society. With the Corona state of emergency, the “system-relevant sectors” have once again been defined sharply, which must be kept running by all means. Everyone is obligated to make his or her contribution, if necessary on compulsory duty, and there are now corresponding regulations, e.g. for employees in the health care sector. And now, as the state of emergency of the pandemic has fluidly changed into the state of war, which is essentially a war for energy resources, compulsory duty hits the striking workers in the oil and natural gas refineries and depots in France, to whom cops are sent home to drag them to work. Wage labor is no longer just a relationship of exploitation, but one of serfdom, ergo that of a hostage, subject to constant new extortions that never end, regardless of how much of one’s life is offered as exchange value.

The fact that anti-terrorist forces in France are now to be deployed against the growing wave of strikes that started in the refineries, in order to keep the ” system-relevant sectors ” running, is merely the consistent logic of the Empire in the Endgame, in which every dissent is labeled in its permissibility by the statist states: permissible or considered to be in opposition to the ruling order, which, in the state of war in which we find ourselves, must be dealt with as a terrorist act.

Forty-Seven: Power ends where humans refuse to identify with their captors, refuses to submit to their putative protection; in short, it ends where the regressive neurosis ends. In order to truly understand his patients as a psychiatrist, Frantz Fanon had to join the Algerian uprising; he could only alleviate their suffering by becoming a revolutionary. “If psychiatry is a medical technique with the aim to enable people to overcome their alienation from their environment, I owe it to myself to state that an Arab, who is constantly alienated in his own country, lives in a state of absolute depersonalization.”

I have already mentioned that the decolonization of consciousness is the most urgent task of the revolutionary forces now. The left has buried itself in its historical defeat, the “end of history”, to such an extent that it can only define itself as a moral corrective of the existing, it has thus itself become part of the existing (if one leaves aside the sad figures who refuse to take note of the last 25 years and therefore work on the current conflictualities with their ineligible analytical tools of the last century). This is exactly why there were and are no materialistic analyses of the pandemic state of emergency and the war that is raging in Europe right now. Only morally dripping exclusions and ostensible front lines of class struggle that are will-o’-the-wisps in the gray fog that burns like ice crystals on the bare skin of our souls. To clear the fog means to make the revolutionary horizon visible which is actually there. Many of the insurrections over the last few years in the Tricont have understood exactly that, when they insist, against any external ascription, that they represent a revolutionary uprising.

“The modern political era is often conceived in the light of the French Revolution. Tons of books and thousands of analyses have been written to glorify it, to smear it, or to try to conceive our present with this in mind. This includes trying to conceive it alongside the revolution in Haiti, the first revolution of black slaves, which started just two years later, in 1791. The revolutionaries in Haiti took the slogans of the French Revolution for freedom and equality literally. They gave shape to a ‘second gesture’ that radicalized the first gesture and had a retrospective effect on it. The universal character of the French Revolution does not belong to the French Revolution, but to those who take up the baton so that the words liberty and equality are not just words, let alone instruments of subjugation. It is the revolutionaries in Haiti who are ‘verifying’ that what happened was not nothing, but instead can lead to something else. So it is not about the magic and genius of an opening gesture, but about the way an emancipatory gesture replaces another gesture. By verifying it and by making its truth into a becoming.” (1)

Forty-Eight: The human souls are the postmodern colonies, the cobalt camps with which the Empire wants to brings itself into safety in transhumanism. This is its only perspective. Our perspectives are diverse. The earth as we know it will no longer exist; to fall into defeatism, in the face of this, is as dangerous as the appealing impotence that is rampant. In its core, the real situation creates a historical freedom that is unique in modern times. We no longer have anything to defend, only everything to gain. There are no utopian imagery worlds setting limits on us. “We will win because we are more profound,” the authors of “Manifeste Conspirationniste” wrote. More profound, not more sustainable. We do not design social blueprints that are inevitably always copies of the present. Thought can free itself from all shackles. Some kind of earth will remain; the power of man, his hubris, is more limited than he makes it out to be. The mourning for the losses are part of being able to be ourselves now. Mourning is not unique to man, but it is probably one of his most noble qualities. It marks his knowledge of his finiteness as well as his social ties, without which he is nothing. We have a whole world to mourn for, and as at every beginning of a mourning process, at the beginning of the mourning for the world there is an abyss of pain and despair. This separates us from our mortal enemies, whose destructive system of exploitation has no experience of loss, no real tears, only synthetic worlds of emotions, mental crutches. That is why our dead were hastily buried in the pandemic state of emergency, any gathering as a mourning community prohibited. It’s why more and more people are swallowing psychotropic drugs; one-third of all Americans now complain of symptoms of clinical depression or chronic anxiety disorder. During the lockdowns, sales of antidepressants increased by 50%, and the common drug Zoloft ran out because manufacturers in Asia couldn’t keep up with production. “The soul is on fire and in the heart there is ice age” was found sprayed on the walls of Zurich during the 1980s youth revolt. People can’ t take any more, they don’t want any more. We live in revolutionary times.

“After revolt has settled into the definitive past, it’s hard for me to find anything worthwhile to say. In fact, at the risk of sounding melodramatic, when normality and stability once again reassert their dominance, I honestly can’t see the point in doing much of anything and even the simple task of living can prove to be quite difficult. Furthermore, I would wager that each of us has had some familiarity with this condition, in which the expenditure of an effort is accompanied by some level of distress, ranging from slight discomfort to the most severe anguish.”  (2)

Forty-nine: “Find each other, organize, revolt,” the Invisible Committee wrote as early as 2008 in “The Coming Revolt”. Nothing has changed. At least not in this country. In other parts of the world, people are further along. Here we continue to wander aimlessly through our lives and our praxis. There will be no hot autumn here. At most from the right. The big AfD demonstration in Berlin with 10,000 people gave a foretaste of that. The anti-fascist fallacy, which was a necessary impulse to survive at the beginning of the 90s, has ended up in the dead end where it belongs. Without our own social revolutionary praxis, without real contact with the predominantly migrant surplus proletariat, without analytical tools… we are lost. There is an urgent need to push for a collaborative debate among the dissident splinters, which also aims at concrete organizing and praxis. Finally, it must be understood that particular interests must be subordinated in the process. The situation has come to a head, and we can no longer afford the luxury to muddle through. The authorities for the protection of the constitution [3] have already understood this, assume the real danger that their order will be eroded, but not as a result of the subversive activities of left-wing moles. The powers that be are losing more and more support, the corset of Corona measures is being more and more widely rejected, the political parties are being seen for what they are, administrators of daily misery, while inflation is galloping and the central banks are unable to get a grip on the events. Failed state is no longer a description of the situation in distant regions such as Somalia, Lebanon or Haiti, but a reality that is emerging before everyone’s eyes in one of the richest countries in the world. We are on the brink of historical changes, either we organize ourselves and are able to intervene inside the fragile conditions, or we will remain powerless spectators.

Fifty: “First of all, however, we see here the first progress that the spirit of revolt exercises on thought, which is initially permeated by the absurdity and the apparent sterility of the world. In the experience of the absurd, suffering is individual. Starting from the movement of revolt, it becomes aware of being collective in nature; it is the adventure of all. The first progress of a spirit afflicted by alienation is thus to realize that he shares alienation with all people, and that human reality in its wholeness suffers from this distance from oneself and from the world. The evil suffered by an individual becomes a collective plague.” Albert Camus wrote in “Man in Revolt.” Given that the world will no longer exist as we know it, given this immeasurable loss, given the all-overwhelming pain that accompanies this insight, the question of all questions that has bothered man from the beginning once again presents itself in a completely different dimension. In view of all this, how still to give a meaning to oneself, to life? Certainly, in the general atomization, in the illusory bubble realities, in the longed-for safer spaces, this does not even rudimentarily work out. Perhaps it succeeds there, where we oppose the death cult, which drags everything with itself, together. That is, in addition to the inevitability of organizing ourselves in order to be able to revolt at all, there is the inevitability of revolting in order to be able to wrest a meaning at all for our lives in the face of absurdity, which could not be more fundamental than in the face of saying goodbye to the world as we know it. In tears, we cannot escape these insights. But perhaps at some point we will realize that some things were inevitable in order for us to become who we always wanted to be in our dreams.

to be continued…  


[1] DÉCOLONISER LES IMAGINAIRES DE LA RÉVOLTE by Rakia Mako in Lundi Matin #352 In German: Die Vorstellungswelten der Revolte dekolonialisieren” in Sunzi Bingfa #41

[2] Idris Robinson: Postscript: On pain. Published by Endnotes:

[3] Verfassungsschutz: domestic secret service in Germany.

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