CRACK CAPITALISM

are broken, a flash of lightning which makes us see history and
society in a different way, a time when we lose all sense of
time. This is the way rebellion moves, not according to the
clock, but through these moments of excess, often unforeseen
and unforeseeable, but sometimes planned as great events
which may (or may not) catch fire: Seattle, Genoa, Gleneagles,
Heiligendamm, and so on. Revolution, the radical transformation
of society, is a matter, then, not of building the party, but a
series of rebellions, sometimes orchestrated and sometimes not,
which in the best of cases go gathering momentum, but none of
which requires to be justified by a long-term development. These
moments of excess are the 'space-time of the privileged moment,
of creativity, of pleasure, of orgasm' (Vaneigem 196711994: 227).
They stand in themselves as ruptures of clock-time, as cracks in
the metronome of capitalist domination. As Vaneigem puts it,
'space-time lived in unitary fashion is the first foco in the coming
guerrilla war' (ibid.: 228).
This is performance-time, dance-time, concentrated time in
which time becomes entirely sucked in to the rhythm of our
doing, in which the clock and the calendar lose all meaning.
5. DOING-TIME IS NOT JUSTTHE INTENSITY OF MOMENTS
OF EXCESS, IT IS ALSO THE TIME OF PATIENT CREATION.
Time-as-which, we said, quoting Gunn, 'exists only as the
rhythm and the structure of what it is [we] choose to do'. But
often we choose to do things in a leisurely fashion, or just to
follow the rhythm that seems appropriate to the activity. Not
all moments are moments of performance, there are also times
of preparation, and there are many activities that require no
performance, just a patient process of creation. If the first
temporality is performance-time or dance-time, then perhaps
we can think of this second temporality as gardening-time or
weaving-time. 14
Creating another society cannot be just a question of events
and intensities. Beyond the puncturing of duration, beyond the
discontinuities of excess, there is also the question of creating
other social relations, of doing things in a different way, at a
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