Holloway - Crack Capitalism.pdf - Libcom

not count, we did not produce, we did not buy, we did not sell. We were a
useless number in the accounts of big capital' (ibid.: 23). A similar theme
is echoed in the movement of the sans papiers in France and the erased in
Slovenia. On the erased and the 'politics of interstitiality' in different parts
of the world, see Gregorcic (2008).
6. On the question of invisible subjectivity and the piquetero movement, see
Dinerstein (2002).
7. For this assumption, see, for example, Zibechi (2006, 2008) and Palmer
(2000).
8. The latent has its own language, the language of allegory, ciphers, the
language of poetry. This is the language of the Not Yet, of the non-identical:
hence the often tantalisingly difficult beauty of Bloch and Adorno.
9. Hence Adorno's characterisation of the individual in capitalism as 'a system
of scars': see Bonnet (2009: 59).
10. See Vaneigem (1967/1994: 111): 'The real demand of all insurrectionary
movements is the transformation of the world and the reinvention of life.
This is not a demand formulated by theorists: rather, it is the basis of
poetic creation. Revolution is made everyday despite, and in opposition
to, the specialists of revolution. This revolution is nameless, like everything
springing from lived experience.'
11. On this, see especially Bloch (1959/1986: Ch. 53 (III)).
12. The Zapatistas have now adopted the term 'companeroas' as a way of
dealing with the question.
13. See Marcuse (1956/1998). Perhaps this has something in common with the
'gay communism' avocated by Mieli (1980), in which the subject is liberated
from the identities of hetero- and homosexuality, from both masculinity and
femininity and the 'political aim of "gay communism" is general gayness,
whereby the word flips back into its older and broader meaning: happiness'
(Stoetzler 2009: 162).
14. The third person is, indeed, a masculine person whatever its apparent
gender, which is surely why feminist theory has insisted so strongly on the
first person.
15. On the formation of the We, see Lewkowicz (2004: 216f£. and Ch.11).
16. This is a clumsy translation, but an exact one is impossible.
17. It does not make sense to speak of difference other than as a revolt against
contradiction: see Bonnet (2009).
18. On this, see the important article by Richard Gunn (1987).
19. In this sense, we can say that class conflict is prior to gender or racial
conflict, but only if we understand class conflict as the conflict between
doing and labour, the conflict over the class-ification of doers as labourers.
On this, see Holloway (2002) and the collection of articles in Holloway
(2004).
20. For a critique of authenticity (and of an idealist concept of dignity), see
Adorno (1964/2003).
21. See the title of the book by Raquel Gutierrez Aguilar and Jaime Iturri
Salmon (1995): Entre Hermanos: porque queremos seguir siendo rebefdes
es necesaria fa subversi6n de fa subversi6n [Between Sisters and Brothers:
because we want to go on being rebels, we need the subversion of the
subversion]. For a similar sense of the importance of constant subversion,
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