CRACK CAPITALISM

criticising state-centred rebellions, we should bear in mind that
all rebellions are self-contradictory, that state-like practices can
easily appear within anti-state movements and that there is no
purity, there are no given answers.
The question, finally, is not one of intentions, but of forms
of organisation, that is, of the real practices of organisation.
Any form of organisation that focuses on changing society on
behalf of the workers (the poor, the people, whoever) will tend,
whatever its declared intentions, to weave acts of rebellion back
into the social synthesis of capitalism. The state is the most
obvious example of such organisation.25
The argument that the only way of conceiving of anti-capitalist
revolution is as an interstitial process should be uncontroversial.
In traditional revolutionary theory, the issue is obscured by the
identification of the state with the totality of social relations.
But once it is recognised that there are many states supporting
one capitalist society, then it becomes clear that state-centred
revolutions are also interstitial. The question is then not whether
revolution should be understood as interstitial (for it must be),
but what is the appropriate form of interstice. The discussion
above leads us to conclude that the state is not an adequate
interstitial form simply because, as a form of social relations, it
is part of the social synthesis that we are rejecting: the state is
part of the cohesive suction of capital. The only answer then is
to think in terms of non-state interstitial forms: cracks.
3. CRACKS CLASH WITH OURSELVES.
We create our cracks, our spaces of dignity, and they are
immediately threatened by the world outside us. But the external
world is not only external: we carry it inside us.
We build our self-governing community in the Lacandon
Jungle, we create our social centre in Edinburgh, we go to an
all-night rave in Berlin. We say 'here no, here we do not accept
the rule of capital, here we shall do something else, here we
create a space of dignity, horizontality, love.' But obviously it is
not so simple. We cut a slice out of capitalism, but our slice is not
a slice of purity. Within our non-sexist, non-racist spaces, sexist
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