Whenever I hear the word “incentive” I release the safety on my Browning.
- Comandante Narsha (aka Bernardine Doh Rn)
Whenever I hear the word “incentive” I release the safety on my Browning.
- Comandante Narsha (aka Bernardine Doh Rn)
This is Comandante Narsha (aka Berendine Doh Rn) of Brown Eyed Girls with Communiqué #13 to the Occupy Movement and all comrades engaged in the struggle. Once again a magazine calls us out into the streets. I have spoken about the Occupy Movement before with a mixture of hope and pessimism. This latest call to action has a certain dark poetry about it considering what happened in Chicago in the 60s. We need to see these winter months as a period of rehabilitation and healing; a time to regroup, plan and theorize over the short burst of action that took control of Zuccotti Park and transformed it into an autonomous zone that for a brief, intense time broke through all of the dead weight of history and the everyday and opened up a space and time for the emergence of all of the joys and problems that come with real revolutionary action. So we go to Chicago and begin (although it never really stopped) the struggle. May IS the time! Rather than the debacle of Chicago may I offer this and this. May I also offer a few suggestions to my comrades. A few suggestions as to what you must NEVER do. 1. NEVER occupy radio or television stations for any length of time. Having at your disposable the means of mass communication to get out your message can only serve forces of recuperation. Showing thousands of viewers what a sham the media are can only hurt the movement. Also how upset would viewers be if they witnessed regularly the workings of General Assemblies and direct democracy and co-operation? We must never upset viewers. 2. NEVER confront the police. In any way. Law enforcement personnel in militarized full riot gear are only trying to do their best to maintain order. Remember they do not want to be there and are only following orders from their many bosses. 3. Tents are nice. 4. NEVER occupy the real seats of power such as banks, a commodities exchange, hedge funds and all the sites of capital. Rather you should protest outside Departments of Education or Social Services. These actions illustrate how dysfunctional and dangerous these puny, eviscerated bureaucracies really are to the public and how they contribute to the workings of capital. If you can, spend as much time as you can shutting down these institutions. 5. NEVER do anything without a list of demands. People like demands. If you need a demand DO NOT demand the end of capital. We know this current economic crisis is all the doings of a few bad apples. And here is a list of radical actions we need to put into effect everywhere: 1. A Robin Hood Tax because Robin Hood should be an example of radical action and taxation is the REAL issue here. 2. A ban on high frequency ‘flash’ trading because this a bad capitalist practice. 3. A binding climate change accord for polluters who need to be bound. 4. A three strikes and you’re out law for corporate criminals because corporate criminals should be given several chances to get it right. 5. An all out initiative for a nuclear-free Middle East led by Hilary Clinton and the NSA. Whatever we decide in our general assemblies and in our global internet brainstorm – we the people will set the agenda for the next few years and demand our leaders carry it out because we can all agree that it is our leaders who need to carry out all of these radical demands! Long live May! One more try people if you want to be Situationists and Revolutionaries! At some point we all have corpses in our mouths.
This is Comandante Narsha (aka Berendine Doh Rn) of Brown Eyed Girls with Communiqué #12 to the Wall Street Commune and all comrades engaged in the struggle. I have spoken about the Wall Street Commune here and here and need to say a few words on its current situation. The brutal police repression illustrates the fear of the powers-that-be of organized action that calls into question existing economic and social relationships and attempts to wrestle from them the reigns of economic and political power. As usual the bosses do everything in their power to suppress, derail and crush the collective actions of radical workers and then point to the failure of worker control and hence the “natural” need for bosses. It is a game they have been playing for a long time. We are of the mind that even though the Wall Street Commune pulls together all sorts of groups, in the final analysis, the Wall Street Commune must be anti-capitalist or not at all! As the capitalist class and its media puppets ridiculed the Commune for its lack of “demands”, workers realized that the Wall Street Commune presented something much more radical than “demands”. It was out in the open for all to see: the concrete experience of worker self-management and autonomy. Day after day as the Wall Street Commune created and organized key areas of - what was for all intents and purposes - a small, autonomous city, it became clear that this radically egalitarian process of doing things could easily spill over into factories, offices, schools or any institution of everyday life and nothing would be the same. The Wall Street Commune’s General Assembly (and other forms of direct action and participation) with its non-hierarchical and autonomous structure, however fragile, gave people a glimpse into what worker self-management might look like. A glimpse into how quickly a crisis can develop into a revolutionary situation. The Wall Street Commune out of necessity constitutes an integral critique of society — a critique which should refuse to compromise with any form of established power and which is directed against every aspect of alienated social life. As the Wall Street Commune struggles with class society, the weapons are nothing less than the essence of the antagonists themselves: the Commune cannot allow the conditions of division and hierarchy that obtain in the dominant society to be reproduced within itself. And the Wall Street Commune desires to spread to all aspects of life. That is its demand! Even when the Commune reproduced the divisions and hierarchy of the dominant society, it became a kind of lighting rod attracting those who disagreed. As the Commune responded to these progressive critiques and adapted, it became more threatening to the established social and economic order. Capitalists quickly understood what the Commune signified and attempted to crush it by calling out those who “Serve and Protect”. Hence its brutal dismantling that required no excuses. The question now is what is to be done? The Wall Street Commune is dead, long live the Wall Street Commune! All Power to détournement! Long live the Paris Commune and the Homestead strikers! Take over all the places! Anyone who speaks of the Wall Street Commune without seeing its revolutionary possibilities has a corpse in his mouth!
commandant narsha is taking the family to occupywall st. soon. i would love to see f(x) and 2ne1 perform in zuccotti park while we are there. the wall street commune needs a dance party. Sprout, commandant narsha and i would so be there.
team sulli says hands off the wall street commune!!!
This is Commandant Narsha (aka Bernadine Doh Rn) of Brown Eyed Girls with Communiqué #11 to the Wall Street Commune and all comrades engaged in the struggle. I have commented on Occupy Wall Street before but I felt the need to comment again to my fumblr comrades.
Taking history into our hands is the question here.
The Occupy Wall Street intervention presents us with an urgent opportunity not only to act but to reflect on the origins and maintenance of the one thing, in these times, that should be foremost in our thoughts: revolution. In these times it is paramount that we build solidarity and identify our REAL enemies. That having been said one tendency that I have noticed is the reactionary finger pointing regarding who rightfully belongs in the Wall Street occupation; this is counterproductive. If Occupy Wall Street becomes anything like the mass movement it deserves to be, then there will be real differences in the nature of our comrades. The structure of late capitalism makes it so. The composition of the working class has changed; furthermore let it be pointed out that the systems of violence and exploitation, while maintaining old forms, have also invented insidious new ones. It is important to keep in mind the true test of one’s privilege is how tenaciously one clings to it once it has been criticized and its removal is necessary. Revolutions are not finger pointing games but festivals of personal and collective change where praxis influences theory and theory only makes sense within the arena of praxis. Each sign of personal privilege should not be thought of as an individual trait but as a social symptom that must be dealt with tactically, fairly, and collectively. For example I have read on fumblr the asinine criticism that the occupiers are merely privileged white kids and the “real” occupiers should be workers that are barely scraping by and have no means to take part in the occupation. This may be so but it is not a fully thought out criticism. As stated above this problem is not to be perceived as one of individual traits but is to be thought of as a social symptom that must be dealt with collectively. The individual traits of privilege, within the crucible of direct action and struggle, melt into practical issues of self-organization so that the problem becomes “How do we organize so that those who want to join in the struggle can do so? How does the occupation reach out to those comrades not able to take part? How do we organize so that all voices are heard?” That is not to say that there are not real issues of oppression and privilege. It must be remembered that revolutions create radical change: social and personal. Not only are revolutions about people taking history into their own hands and changing oppressive social structures but they must be laboratories for collective education and change, self-expression, and joy. Within this context all forms of oppression and privilege must be identified, rooted out and destroyed.
If this localized action should by some miracle (remember “OPTIMISM of the will”) escalate into a more generalized disruption, one that takes on a mass character, then the problems are quite foreseeable; how do we maintain and defend a revolution? Who or what would teach us those lessons? How do we maintain theoretical discipline and critical freedom? How do we preserve collective realities and still allow for individual lives? How can a revolution be open, diverse and polymorphous and yet, when the situation arises, unified to defend itself? How can a festival of unruly insurrection coexist in a directed revolution? How do revolutionary organizations contain such contradictory tendencies at the same time? So for example the problems of revolution, solidarity, and discipline were certainly confronted by communist countries but never ultimately solved by them. The solutions seem to hide in a history that has yet to be created. Paradoxically I see a need to learn from the failures of the left and revolution; historical moments like the Paris Commune, the Homestead Strike, The Seattle Mass Strike, Zengakuren and of course the Situationists. These “failures” stand to me as important lessons of revolution more so than any actually existing “worker’s state”. In their failure resides a truth as to what is radically possible but so difficult to maintain and defend. These moments in history represent radical disruptions into the social order and teach valuable lessons as to the possibilities and pitfalls of any revolution. These moments are the real lessons for worker’s self-organization.
To hell with mere Spectators! Power to the Wall Street Worker Councils! Fight mace with mace! Castrate the Wall Street Bull! Long Live the Bbiribbom Commune! Workers Unite! You have nothing to lose but your chains! We are all Spartacus! Any spectator who criticizes the Wall Street Commune without becoming the Wall Street Commune has a corpse in their mouth!
This is Commandant Narsha (aka Bernadine Doh Rn) of Brown Eyed Girls with Communiqué #10 for any individual - or should i say “subject” - that attempts to see through the capitalist, consumerist, nationalistic, so on and so forth ideology that seems to occupy every corner of the world. For too long we have thought about ideology as a set of ideas that induces “false consciousness” in the subordinated. But this view, although having a limited validity, needs to be expanded and elaborated into deeper insights. Let’s start with that disturbed communist and reader extraordinaire of Gramsci, Louis Althusser. Althusser described more than any other clinically depressed communist the real workings of ideology. Althusser understood that the problem of capitalism is not only the reproduction of the means of production but the reproduction of the relations of production; how will capitalism reproduce docile subjects that find the system they are born into natural and therefore legitimate? It was Althusser’s key insight regarding the operation of ideology to identify the process of interpellation, i.e. an act of hailing. Althusser’s example was the cop behind you yelling “Hey You!”. As we respond to this hailing we recognize ourselves in the other’s call to us. This recognition is really a self-recognition because we see ourselves as the subject being hailed; we become the subject being hailed. It is important to state here that in the most general sense we are always interpellated as subjects within a specific social institution (Althusser called them Ideological State Apparatuses or ISAs e.g. schools, religion, the legal system and of course work).
It is crucial that hailing be viewed as the first step in a series of institutionally grounded material practices which command us without having to pass through consciousness at all. Althusser sees ideology as a set of material practices or rituals which we are always already inserted into once we recognize the hailing. As we are hailed and recognize ourselves as that subject being hailed, we are being constituted as ideological subjects within a social order with prescribed roles, rules, ideas and practices that seem to us natural. In this sense ideology is a set of predictions which we fulfill and thus legitimate. Although Althusser never articulated the different registers of this materiality, we can begin to analyze these practices or rituals. Furthermore Althusser’s notion of ideology, with its notion of institutional rituals implies that we need not behave as fearful subjects but that we always see ourselves within these institutions as consenting free individuals who perceive the system’s roles, rules and rituals as our own; the external compulsion must be felt as an internal motivation and act of free will.
For example in an advanced consumer culture - and what is tumblr but the quintessence of this advanced consumer culture - it is now crucial that we be addressed (and see ourselves) as “prosumers”. Not only ads, but the entire system hails us continuously with its explicitly or implicitly stated “You the consumer/producer.” The “You” is simultaneously addressed to all potential consumers and to me specifically. As an ad hails us, as it communicates with us, it is reproducing social relations and situates us within those social relations and institutions. What is interesting here is that, unlike the usual notion of ideology which depends on belief, Althusser’s notion of ideology can function even without the subjects deep belief. Certainly giving our consensus to the capitalist institutions that hail us allows the system to function at its best but it is not necessary. All that is necessary is that we take up the hailing, see ourselves as the one who is hailed and then carry out the prescribed role. We can do this with complete faith or with cynicism and distance. In other words, we are always making decisions that have already been made beforehand without our participation.
Given what has been said, we can see that our political and social systems - with its debates, voting, political parties and endless consumer-like selections of more of the same - are built on purely ideological ploys. (Isn’t tumblr precious when it reproduces this system with the fervent postings of tumblr “users” regarding “issues” such as unfair taxation, Republican shenanigans, disparity of wealth and so on, forever within the system that interpellates us and constitutes us as safe, obedient little tumblr users with our political opinions and little else.) What becomes crucial are direct political actions that break the circuit of interpellation: the walkout, the strike, the occupation, all the lived acts of negation and revolutionary organizing that comprises our refusal to respond to the hailing of capitalist institutions. These tactics are only the beginnings of a revolution that must be carried out by the working class and its allies. All power to the Paris Commune and the Homestead Strikers! Long live the armed struggle of the Harlan County miners! Long live August Spies! Anyone who does not see that the only legitimate authority is authority that seeks to relinquish itself has a corpse in his mouth.
This is Commandant Narsha (aka Bernadine Doh Rn) of Brown Eyed Girls with Communiqué #9 for the working class of the U.S. We look around and see conditions for working people in the U.S. quickly deteriorating and working people responding by organizing and struggling as best they can. On all fronts from the workplace, to the commons, to the political arena, forces of capitalist repression and violence attack workers and impede their struggles against capitalism. On that note we believe all attempts should be made to correct the popular historical view that the lack of socialist, communist or radical labor movements in the United States was due solely to historical tendencies such as high wage rates, class and geographic mobility and democratic political institutions. (We now see these historical tendencies as shams and politically exhausted.) We cannot ignore - historically and currently - the important role of violent state and corporate repression in eliminating working class radicalism as a real alternative for American workers. Class war and capitalist violence against worker autonomy has been and still is as American as apple pie. Built into this accepted view of U.S. labor history is the belief that American workers freely chose the more complacent business unionism and job-consciousness and rejected radicalism as an unworkable solution. We argue that those workers - like workers today - who selected class-consciousness and radical change to the economic order faced brutal and sustained repression from ruling capitalists and thus faced extreme personal cost to themselves, families and communities. We do not deny a set of complex factors in U.S. labor history but what needs to be acknowledged and resolutely dealt with are the current instances of capitalist repression and violence as key in capital’s arsenal against workers achieving deep structural changes and worker control. It is at these historical moments that U.S. workers need to recognize their collective power. So many reactionary ideologies and capitalist public relations schemes infest what is left of working class consciousness and blind workers to their own strength in solidarity. It is now that all revolutionary and progressive groups must join together and fight the common enemy. Long live the Homestead strikers who fought Pinkerton thugs! Long live the Bbiribbom Commune. Any worker who does not see the body at the barricades as the most erotic has a corpse in their mouth. When I hear the word austerity I reach for my revolver!
This is Commandant Narsha (aka Bernadine Doh Rn) of Brown Eyed Girls with Communiqué #8 for the working class of the U.S. One of the primary reasons for so many lumpenproles in the U.S. is the U.S. proletariat’s complete lack of any knowledge of working class history and traditions and their many struggles and victories with capital. Historical memory is the yardstick by which the working class measures the successes and failures of its historical mission. With a media and advertising culture constantly focused on the eternal now of consumption, there is little room for any sense of working class history to emerge and play a central role in the the lives of working people. A working class cut off from its own history devolves into, at best, “undecided voters” and, at worst, fascists.
It is our belief that memory must take a position of revolutionary importance or an importance for revolution as we begin to build a revolutionary view of memory and connect it to history. Perhaps we could start by politicizing Freud’s concept of “deckerinnerung” (i.e. concealing or screen memories) and childhood amnesia and explore the causes for this amnesia of childhood; why a portion of our past is hidden and lost to recall buried beneath “deckerinnerung”. Let us first offer as an explanation the imposition of language and the manner in which the imposition of its linguistic categories entails a delimiting of pre-verbal experience; as the infant enters the circle of repressed society by internalizing language, she must relinquish any uniquely singular and intensely felt experiences of the world and supplant the common, stereotypical categories of language. It is only by exchanging the singular experiences of untutored perception for the shared meanings of language that the child can communicate its thoughts, feelings and memories. However the internalized categories of language repress the unique experiences of early childhood to such an extent that they become lost and forgotten and inaccessible to the powers of conscious recall because the experiences occurred before the imposition of language. There is a trade-off here; the price paid for the ability to communicate (and critique) via language is the liquidation of truly unique pre-verbal experiences because it is only through tailoring our early inner experience to the shared categories of language that memory based on recall can develop. The working class has always been wary of the tendency for language to become mere command and a form of control.
Unfortunately our most intensely joyful and painful experiences are part of this pre-verbal world and the recollection of this happiness locked in these lost memories runs counter to the predominant organization of mental life according to, not only language, but a fundamental renunciation based on a “reality principle” folded into the reigning social order. The recollection of these buried memories could release revolutionary desire by connecting us to experiences of a lost world where pleasure and life once intertwined intimately.
There sits (notice my spatial metaphor of memory, a help and a hindrance) in early lost memories a kernel of pleasure that transcends any of the shared, instrumental categories imposed by language and culture. A paradox develops; how to utilize the revolutionary potential of lost memories and create a subversive practice of remembrance that is at its core indescribable, incommunicable and asocial. This would not only be the micropolitics of desire but the charged thought of an excavated experience of pleasure that would make living within any regime based on a repressive performance principle intolerable. We need to understand the socialization of individuals as a process of giving up these childhood memories for the delayed gratifications of adulthood and its world of alienated labor and everyday life. The psychic economy of socialized individuals however does not permit a total repression of these pleasurable memories so there is always a remainder within the psyche that is not fully repressed and persists in causing unease and prevents humans from completely adapting to a society of total administration. It is our task to build a theory and set of practices to combine this repressed world of childhood memory with the traditions and history of the working class.
So for example already existing cultural traditions, even in highly distorted forms, can preserve among social groups these lost memories. The example of Christmas is instructive. Even though Christmas is a highly necessary institution for the circulation of capital and suffers all types of abuses, at its core, it is a festival that retrieves memories of a world where the performance principle of compulsive labor time, accumulation and competition recede and a potlatch of free time, gift giving and festival emerges and a social manifestation of values that subvert an economic order based on a capitalist reality principle. Thus tradition, through a returning to the past, disrupts the glaciation of history and introduces a subversive phantasy based on deeply shared memory.
We need to retrieve our repressed personal and social desires. Long live the proletariat as subject of its own history! Long live abreaction as personal and social project! Long live Benjamin’s Angel of History! Long Live Bbiribbom! History sees the corpses in the mouths of those who would deceive the working class!
This is Commandant Narsha (aka Bernadine Doh Rn) of Brown Eyed Girls with Communiqué #7 to revolutionaries, situationists, communists, anarchists and any individual living in the U.S. that gives a fuck. Before I begin my rant I would like to relate to you a story from the Carlos Revolutionary Youth Group. While on tumblr for a brief time they observed that as they scrolled through the endless posts on the dashboard, they began to feel as though they were working on an assembly line; the members of CRYG felt something like “bottle inspectors” inspecting each bottle (image) that passed by their view. They grew tired of this monotony and moved on to more fulfilling activities. In light of that I thought it would be good from now on to refer to tumblr users as bottle inspectors. Anyhow now to the matter at hand. The above poster, sans myself, was found on Adbusters’ site and contains a brilliant strategy - Occupy Wall Street. However the demand that the poster refers to is the most timid “demand” we could possibly imagine; “we demand that Barack Obama ordain a Presidential Commission tasked with ending the influence money has over our representatives in Washington.” A meaningless demand of a Presidential Commission! We can only laugh at the lack of courage of this “one demand.” Obviously it is the stolid utopian demand of magazine editors. However the notion of occupying Wall Street is a notion whose time has come when capital and the reactionary Right wage war on labor, women, immigrants, the commons and any progressive political tendency. We need to strike at the heart of the beast or should I say bull? What better way to show solidarity with our Greek, Italian, British and Middle Eastern comrades than to not only occupy Wall Street but to take control of it. The first series of acts would be to declare the Wall Street Commune and the nationalization of all Wall Street institutions and the establishment of Wall Street Worker’s Councils. It is time to destroy this financial leech that feeds off the blood of workers. At the moment Wall Street crumbles and workers take control the financial parasites will flee and capital will begin to shut down. The retaliation will be brutal so you might want to bring more than a tent. But the struggle will be worth it. And amid the struggles the Commune will be a festival; a space where hundreds of thousands of workers will share ideas, laughter and support and invent new ways of co-existing. From the ashes and rubble of Wall Street, a new world can be seen where workers are the subject of history and not merely its representation. Our comrades wait for us to shut down the global, financial machine. Up until now, workers have been restricted to cursing Wall Street; now it is a matter of destroying it. Long live the Paris Commune! Anyone who speaks of Presidential Commissions while occupying Wall Street has a corpse in their mouth. Long Live Bbiribbom! Be realistic and demand what was once thought to be impossible and is now within our reach!
This is the Carlos Revolutionary Youth Group (aka coed sex-pol school) on behalf of Commandant Narsha (aka Bernadine Doh Rn) of Brown Eyed Girls with Communiqué #6 to U.S. audiences specifically the young unpaid laborers of tumblr. Commandant Narsha advised us to glance at tumblr to witness the insurrectionary fantasies of young people and we were mildly surprised at the fervor, however misdirected, for revolution. From videos of chattering good ol’ boy Slavoj to the latest gossip over the pratfalls of Republicans/Democrats, it is all there in its virtual - i.e. meaningless - glory. So much to be interested in for young people in the know! It was so pleasant to see your precious pictures of tattoos, bourgeois interiors and of course Coachella or any other overpriced festival of hip passive spectatorship that channels the attention and energies of disaffected youth. However below this incessant posting we discern a genuine panic over the coming ecological, economic and social collapse and a corresponding sense of helplessness and loss of faith in workers truly making history and taking control of society. Play the alienated consumerist game if you want but we would tell you that the real festival is in taking to the streets and occupying factories, offices and schools. For example nothing can compare to the experience of intense pleasure in the occupation and subsequent destruction of capitalist media institutions. We recommend the ecstasy of acts of concrete negation to open spaces of collective autonomy and self-management. As you can see we regularly publish videos of our dance routines - dancing helps us in matters of co-operation and discipline - however this is only a sideline to our more important collective political activities and revolutionary struggles. Furthermore we have set up an autonomous commune where we apply Reichian principles of polymorphous sexuality and orgone energy. We implore you to do the same. It is only a matter of overcoming your separation and inertia that capital depends on for its continuation. The revolution is so close and capitalist collapse so imminent that we can see no other choice but to take history into our own hands. It takes your struggle and your commitment. Forget the passive and consumerist bullshit of fumblr and fadedbook and other “social” media shell games that divert your energies from what is really important; the festival of revolution. If we live, we live to tread on kings. Long live the Paris Commune! Long live the Wobblies! Occupy and destroy the factories of attention! Anyone who posts on tumblr without destroying tumblr has a corpse in his mouth!
This is Commandant Narsha (aka Bernadine Doh Rn) of Brown Eyed Girls with Communiqué #5 to U.S. audiences specifically the users, or should I say laborers, of tumblr. Tumblr is the latest in supermalls that I have only recently discovered because I spend so much of my time in real life struggles and not the spectacle of struggle that these little virtual sandboxes constitute. The society of the spectacle nears perfection when the roles of consumer and worker are seamlessly merged as they are with the internet and especially sites like tumblr. Would it be rude of me to ask when we are getting payed for all this precious posting and sharing? Or should we be grateful we are granted a small “free” piece of the digital commons to express our opinions? Is their a worker’s council here? A union? What a perfect factory tumblr is; we are workers who think we are not working. The internet is merely capital’s way of perfecting the total valorisation of human attention and the extension of the factory into EVERY aspect of life acheiving finally the real subsumption of all of our time into capital. We have known for a long time the disciplining of U.S. consumers demands the marshaling of all media, especially interactive media, to extract as much value from their desires and attention in order to engineer a consumer more appropriate to the needs of the emerging global neoliberal economy. Tumblr users congratulate yourselves on this acheivement. The general movement from a society of production to a society of total consumption entails the movement from forms of social control based on the factory hierarchy of command to forms based on the social control of all attention and desire. Furthermore internet scams like tumblr aid in the formation of delusions of individual identity based on style and taste and falsely heighten the individual’s concern and fascination with constructing a personal image while any real political expression and participation in democracy is erased. In this personal construction of a style through social media there is a cheap and flimsy quest for wholeness, connection and authenticity. The role of advertising schemes like tumblr and the entire style machine is to take any quest for expression and exploit it. Rather than large corporations selling images and identity to the masses, we sell the shoddy goods to each other leaving the dirty work for ourselves and all the profits to the usual suspects. We end up wallowing in the commodity images we provide for each other. To get to the problem of what kind of politics and activism truly contest the regime of the attention economy we need to rethink the body as a political instrument and not as an image and see the urgent necessity of the street and face-to-face political engagement. If we think of life merely as lifestyle and consumption then nothing has been transcended. Any rebellion based on acts of consumption is subsumed under capital’s processes of commodification and valorization and leave the system of capital in place and transform only the methods of consumption. Long live the direct action! Long live the occupations! I embrace all my comrades and put a corpse in the mouths of all followers! death to tumblr! Life is in the streets!