Pétroleuse Press

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[petroleusepress]

"In this process of class struggle, which leads to the abolition of classes, individuals were ipso facto posed as being beyond gender, since they established a community of immediately social individuals.

This second part of the text tries to explain this ‘ipso facto’. This overcoming perceived as naturally included ‘in the movement’—as something that goes without saying, due to the nature and content of the movement—should be subjected as such to critique. It is not sufficient to say that communisation, being communisation, is by definition the overcoming of genders. Although distinct ‘fronts’ within the struggle cannot possibly exist, no key-element of class society will be overcome without being attacked for itself."

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[petroleusepress]

"Nothing unified & revolutionary will be formed until each section of the exploited will have made its own autonomous power felt." 

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[petroleusepress]

Don Juan was a choir boy compared to today’s hipsters.

— Tiqqun

[petroleusepress]

[petroleusepress]

no longer available because fuck anti-trans feminism

[petroleusepress]

available only in person. we'll be at both the nyc and bay area anarchist bookfairs tomorrow.

[petroleusepress]

i. premise | ii. female sacrifice | iii. insemination | iv. not-men |v. the body | vi. the sign | vii. gender strike | viii. the void |  ix. negation | x. male sacrifice | xi. nihilism | xii. on waiting

[petroleusepress]

"Let’s not talk about desires anymore, let’s desire: we are desiring machines, machines of war."

After the events of March 1977, Radio Alice became the symbol of the free radios. It was emitted from Bologna, one of the strongholds of the Italian Communist Party and the explicit showcase for the Historical Compromise [alliance between Christian Democrats and Italian Communist Party (PCI)].

[petroleusepress]

a q&a for men.

[petroleusepress]

for all our nerdy friends struggling through lacan.

[petroleusepress]

The gender relation is a contradiction between men and women. As such, this contradiction is in the class struggle against the class struggle. In a society of classes, the gender distinction is constantly obscured as a social phenomenon; it is the presupposition that class society naturalizes... The proletarian (man) who struggles as such against capital reproduces in his proletarian struggle the gender distinction and the contradiction between men and women.

[petroleusepress]

CONTENTS

I. Adrift through the circuits of feminized precarious work

II. Close encounters in the second phase: The communication continuum: care-sex-attention 

III. First Stutterings...

IV. A Very Careful Strike: Four Hypotheses

V. Bodies, lies, and video tape: between the logic of security and the logic of care

VI. Precarias Lexicon

VII. Political bodies vs. bodies politic

[petroleusepress]

But patriarchy can only exist so long as it is performed - that is, so long as the role of the man is fulfilled. What we want, quite simply – as for with any other determinate role imposed by and in the service of capital – is for it to be destroyed.

[petroleusepress]

The term “human strike” was forged to name a revolt against what is reactionary even – and above all – inside the revolt. It defines a type of strike that involves the whole life and not only its professional side, that acknowledges exploitation in all the domains and not only at work. Even the notion of work comes out modified if seen from the ethical prism of human strike: activities that seem to be innocent services and loving obligations to keep the family or the couple together reveal themselves as vulgar exploitation. The human strike is a movement that could potentially contaminate any- one and that attacks the foundations of life in common; its subject isn’t the proletarian or the factory worker but the whatever singularity that everyone is. This movement isn’t there to reveal the exceptionality or the superiority of a group on another but to unmask the whateverness of everybody as the open secret that social classes hide.

[petroleusepress]

Marx’s analysis of commodities as the elementary form of capitalist wealth can thus be understood as an interpretation of the status of woman in so-called partriarchal societies. The organization of such societies, and the operation of the symbolic system on which this organization is based—a symbolic system whose instrument and representative is the proper name: the name of the father, the name of God—contain in a nuclear form the developments that Marx defines as characteristic of a capitalist regime: the submission of “nature” to a “labor” on the part of men who thus constitute “nature” as use value and exchange value; the division of labor among private producer- owners who exchange their women-commodities among themselves, but also among producers and exploiters or exploitees of the social order; the standardization of women according to proper names that determine their equivalences; a tendency to accumulate wealth, that is, a tendency for the representatives of the most “proper” names—the leaders—to capitalize more women than the others; a progression of the social work of the symbolic toward greater and greater abstraction; and so forth.

- L. Irigaray, "Women on the Market"

[petroleusepress]

The “other” homosexual relations, masculine ones, are just as subversive, so they too are forbidden. Because they openly interpret the law according to which society operates, they threaten in fact to shift the horizon of that law. Besides, they challenge the nature, status, and “exogamic” necessity of the product of exchange. By short-circuiting the mechanisms of commerce, might they also expose what is really at stake? Furthermore, they might lower the sublime value of the standard, the yard  stick. Once the penis itself becomes merely a means to pleasure, pleasure among men, the phallus loses its power. Sexual pleasure, we are told, is best left to those creatures who are ill-suited for the seriousness of symbolic rules, namely, women.

Exchanges and relationships, always among men, would thus be both required and forbidden by law. There is a price to pay for being the agents ofexchange: male subjects have to give up the possibility of serving as commodities themselves.

Thus all economic organization is homosexual. That of desire as well, even the desire for women. Woman exists only as an occasion for mediation, transaction, transition, transference, between man and his fellow man, indeed between man and himself.

[petroleusepress]

Everyone knows the terrible communities, having spent time in them or being within them still because they are always stronger than the others. And because of that one always stays, in part – and parts at the same time. Family, school, work, and prison are the classic faces of this form of contemporary hell. But they are less interesting as they belong to an old form of market evolution and only presently survive. On the contrary, there are the terrible communities which struggle against the existing state of things that are at one and the same time attractive and better than “this world.” And at the same time their way of being closer to the truth - and therefore to joy – moves them away from freedom more than anything else.

The question we must answer in a final manner is of a more ethical than political nature because the classic political forms and their categories fit us like our childhood clothing. The question is to know if we prefer the possibility of an unknown danger to the certainty of a present pain. That is to say if we want to continue to live and speak in agreement (dissident perhaps, but always in agreement) with what has been done so far – and thus with the terrible communities – or, if we want to question that small portion of our desire that the culture has not already infested in its mess, to try – in the name of an original happiness – a different path.

This text was conceived as a contribution to that other voyage.

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