Arnold, Califronia, 1985

Wives pick through the avocados, press the rinds, sinking their thumbs into the meat to ensure that this one will produce quality guacamole. In the carts, small children wind their fingers around their metal cages, burn their palms on the nylon safety belts better suited for suicide. Where are the husbands? The only man in sight stands behind the chilled meat counter. He leans now, over the grinder, making sausages. His hand rests on the control, missing an index finger, perhaps an accident that someone has served on a plate of hors d’ouerves two plates down from the guacamole. Almost unseen, a teenager with unnaturally blonde hair sweeps the floors, down each aisle in an easy, angled movement that dances under the wheels of the carts, the only sound the leather pants she wears in defiance of the dress code. The one she tells her manager she would follow if only the job provided health insurance and now she slips a pack of Virginia Slims from behind the counter and steps outside. Nearly invisible, and she promises herself she only took the pack because wages are so low they really stole them from her anyway.

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Fighting the Enemy Without: Patriarchy in Bruce La Bruce’s The Misandrists

As sexism – pure, naked sexism and misogyny – rears its ugly ahead in the liberal democratic public sphere, it appears ever more appropriate to look back for insight to the feminist 1970s: a time oft-mythologized1 and (at times) faithfully portrayed as the era of very angry women. The 1970s are a complex moment in North American feminism’s past. The way we re-visit this so-called ‘foundational’ era of the Women’s Liberation Movement, it seems, will play a role in how we can imagine the horizons of feminism’s futures.

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Bringing Fuel to the Flames

When Anselm Jappe wrote Guy Debord in 1993, it was widely hailed as the first serious intellectual biography of the principal figure of the Situationist International (SI). Six years later, when the University of California Press published an English translation, Stewart Home1 declared it “both the most boring and by far and away the most stupid book to be written about a situationist to date.” On the other hand, Ken Knabb2 praises Jappe’s effort as “the only book on Debord in either French or English that can be unreservedly recommended.” 

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“Wanna Define? So Say So!”: David Bryne’s Utopia

Two works sit before me. One, a non-descript jet-black Verso book, containing a controversial and often misunderstood thought experiment from the dialectical philosopher Frederic Jameson. The other is a record album by the great humanist songwriter David Byrne. Both are titled American Utopia. Both attempt to find countertendencies in the social whole in the 21st century, “late-late capitalism”, if you will, countertendencies that perhaps we can cognitively map, if not concretely perceive as utopian, as going beyond the semblance of time and place, a place where nothing ever happens, as “happening” implies going back to the dualism of fact and value that dialectical art and philosophy attempt to transcend. Byrne’s music, both literally and figuratively, provides a soundtrack to what Jameson called postmodernity – a concept about which one can hold agnosticism with regards to hard periodization, but still use to demarcate an aesthetic sensibility.  

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To the Litter Box of History

These pastiche posters portray the victories and transformations of cat-kind following a revolution that has overthrown all relations in which cat is a depraved, enslaved, abandoned or despised being. These repurposed propaganda posters attempt to capture the aesthetic energy and radical, transformative hope of the 20th century revolutions while criticizing the social order that they both replaced and created. The works attempt not to rewrite or document history but rather to create hopeful images of a world in which creatures have escaped the logic of history and point toward a real-possible future.

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What's Next?

Artists today are also caught in the Neo-Liberal expectations of competitive self-promotion, which generally exclude the disabled, economically-disadvantaged, lower-classes, aging, female, gender and/or identity non-conforming.  The expected commodification of an artist's work and life is profoundly alienating to anyone who doesn't fit, into either mainstream society or mainstream artists' societies. But there have to be spaces for all art; as there has to be a place at the table for all peoples, or it is no longer art (but an extension of imperialism). 

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Recreating 1917

The following audio is from a Red Wedge panel discussion held at Historical Materialism London in 2017, featuring Neil Davidson on “Lukacs, Greenberg and the Spectre of Trotsky,” Crystal Stella Becceril on “Affirming the New: Art of the Mexican and Russian Revolutions,” and David Mabb on “The Three Crosses.”

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Red Wedge at HMNY: “Socialism in Our Time”

We have sponsored two panels at “Socialism in Our Time.” Taken as a whole, the speakers at both panels aim to resuscitate what is deemed merely a leftover, an obscurantist folk practice, a popular song, a cultural sensibility. We question standard accounts, for example, of “outsider art” or simplistic sociological accounts of counterculture.  Our panel participants are visual artists, experimental musicians, queer activists, educators and critics. Put simply, we enter the hidden abode of cultural production from a wide variety of standpoints and a shared commitment to the communist project. 

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Arboreal Compilations

These compositions are the latest in a growing body of work exploring connections between humans and nature in contemporary society. I work part time in the shipping department of a small company, and witness a surprisingly large amount of paper waste. As an artist, and avid environmentalist, I couldn’t bring myself to throw away the paper left behind from generating shipping labels. This paper contains a waxy coating, allowing the sticky label to be removed easily while preventing easy recycling. These mixed media works consist of photographs printed on those label backings.

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