lumpenfag:

“Bædan – issue two
We are very pleased to announce the release of the second issue of the journal Bædan, as well as the free distribution of the first issue through the Anarchist Library.
In many ways, Bædan – a queer journal of heresy picks up where Bædan – journal of queer nihilism left off. Much remains invariant: the form, a general disposition toward hostility, and of course fiery gestures against Gender and Civilization (and all the theories, views of history, and identities which hold them together). Bædan – a queer journal of heresy, does however, take leave of the first by exploring new inquiries and critiques. In this issue we take aim at all manner of radical dogmas, ideologies, and sciences, while also exploring the the worlds of poetics, archetypes, and myth. The new issue is also an engagement with a constellation of recent anarchist endeavors to explore the hell we all inhabit. We remain obviously inspired by conversations within the anti-civilization and nihilist milieu, by recent developments in anarchist thought, by correspondence and critique, and by the actions and words of comrades who are imprisoned or remain at large.
If the first issue of Bædan was a knife thrust wildly in the dark, the second is an effort to examine our enemies in a new light; enemies who bear scars yet endure. In a sense, this issue follows through our initial attack and pushes beyond our own horrors at the consequences of words. We write at a time when everything which seemed slightly possible two years ago has borne its rotten fruit; when queer recuperation has become more powerful and accepted than ever, while the fetish for technology has reached an unprecedented frenzy; when so many efforts at subversion languish under the tyranny of cybernetic identity and aesthetics (even our own etymologies have become identities!); when friends turn away out of fear of the unknown, turn toward all the comforts and certainties of the past (identity politics, traditionalism, religious morality, activism, et al). The old enemies rear their heads and the terrain is as bleak as ever. And yet we take seriously that adage: “There’s no need to fear or hope, but only to look for new weapons.”
Bædan – a queer journal of heresy, over two hundred pages of original content including: a scathing critique of gender and domestication, an exploration of the poetry of Percy Shelley, a vindication of anality and the fecal decomposition of society, an experiment with anarchist rituals and nihilist archetypes, correspondence (friendly and otherwise), and a new translation of Guy Hocquenghem.
- – -
Bædan – a queer journal of heresy is available from LBC: littleblackcart.com/baedan-2.html
Bædan – journal of queer nihilism can be found for online at: theanarchistlibrary.org/authors/baedan
If you are in Seattle or the Bay Area you can also contact us directly for copies.
[the name of the journal][at]riseup[dot]net
baedan.noblogs.org”

lumpenfag:

Bædan – issue two

We are very pleased to announce the release of the second issue of the journal Bædan, as well as the free distribution of the first issue through the Anarchist Library.

In many ways, Bædan – a queer journal of heresy picks up where Bædan – journal of queer nihilism left off. Much remains invariant: the form, a general disposition toward hostility, and of course fiery gestures against Gender and Civilization (and all the theories, views of history, and identities which hold them together). Bædan – a queer journal of heresy, does however, take leave of the first by exploring new inquiries and critiques. In this issue we take aim at all manner of radical dogmas, ideologies, and sciences, while also exploring the the worlds of poetics, archetypes, and myth. The new issue is also an engagement with a constellation of recent anarchist endeavors to explore the hell we all inhabit. We remain obviously inspired by conversations within the anti-civilization and nihilist milieu, by recent developments in anarchist thought, by correspondence and critique, and by the actions and words of comrades who are imprisoned or remain at large.

If the first issue of Bædan was a knife thrust wildly in the dark, the second is an effort to examine our enemies in a new light; enemies who bear scars yet endure. In a sense, this issue follows through our initial attack and pushes beyond our own horrors at the consequences of words. We write at a time when everything which seemed slightly possible two years ago has borne its rotten fruit; when queer recuperation has become more powerful and accepted than ever, while the fetish for technology has reached an unprecedented frenzy; when so many efforts at subversion languish under the tyranny of cybernetic identity and aesthetics (even our own etymologies have become identities!); when friends turn away out of fear of the unknown, turn toward all the comforts and certainties of the past (identity politics, traditionalism, religious morality, activism, et al). The old enemies rear their heads and the terrain is as bleak as ever. And yet we take seriously that adage: “There’s no need to fear or hope, but only to look for new weapons.”

Bædan – a queer journal of heresy, over two hundred pages of original content including: a scathing critique of gender and domestication, an exploration of the poetry of Percy Shelley, a vindication of anality and the fecal decomposition of society, an experiment with anarchist rituals and nihilist archetypes, correspondence (friendly and otherwise), and a new translation of Guy Hocquenghem.

- – -

Bædan – a queer journal of heresy is available from LBC: littleblackcart.com/baedan-2.html

Bædan – journal of queer nihilism can be found for online at: theanarchistlibrary.org/authors/baedan

If you are in Seattle or the Bay Area you can also contact us directly for copies.

[the name of the journal][at]riseup[dot]net

baedan.noblogs.org

I was born," the Mouse said. "I must die. I am suffering. Help me. There, that’s every book ever written.
Samuel R. Delany, Nova (via nitlon)
An individual intimately familiar with the daily rapacity may remain unmoved by critics of the rapacity. She or he must make a choice, she must decide to turn against the authorities and join the circle of resisters. Such a decision disrupts a person’s whole life, and it needs to be motivated by very good reasons. The good reasons are expressed in the language of the time, not in a language of some future time. A revelation or a visitation is a good reason. The revelation might come in a dream, or in a vision, or in what we call a complete mental breakdown. Before this experience, everything was noise and nothing had meaning. After the experience, everything is clear. Now the individual wonders why others are so blind. She might become impatient with the others and leave them to their blindness, or she might decide to return to the others to help them see.
All this is very understandable, very human, and it has been taking place in human communities for a long time. But such sudden disruptions of individual lives are also disruptions of Leviathanic existence. After such experiences, an individual abandons the sequence of meaningless intervals of Leviathanic Time and recovers some of the rhythms of communities in the state of nature.
This is why Leviathan His-storians will discount, malign, and try to exorcise such experiences. Contempt and ridicule will be favorite weapons of the serious scholars who will pretend to give unbiased accounts.
Fredy Perlman, Against His-story, Against Leviathan! (via insurrectionsociale)
We love, says Plato, that in which we are defective; when we see our magical Self in the mirror of another, we pursue it with desperate cries—Stop! I must possess you!—but if it obligingly stops and turns, how on earth can one then possess it? Fucking, if you will forgive the pun, is an anti-climax. And you are as poor as before. For years I wandered in the desert, crying: Why do you torment me so? and Why do you hate me so? and Why do you put me down so? and I will abase myself and I will please you and Why, oh why have you forsaken me? This is very feminine. What I learned late in life, under my rain of lava, under my kill-or-cure, unhappily, slowly, stubbornly, barely, and in really dreadful pain, was that there is one and only one way to possess that in which we are defective, therefore that which we need, therefore that which we want.

Become it.
Joanna Russ, The Female Man
We care about each other so militantly, with such softness, that we exhaust ourselves, and then record, in the resonance of our slightly opened mouths, the sound of that, in the absence of the enemy that we keep making. A disconnected movement, as if preoccupied, held already in the beautiful gathering afternoon, carried by one another as one another’s play mamas. Listen to the sound through one another’s skin. Preserve the sound through membrane and water, to find our form in corresponding.
Fred Moten, “Hand Up To Your Ear”

whatarebirds:

There is a timbre of voice
that comes from not being heard
and knowing / you are not being
heard / noticed only
by others / not heard
for the same reason.

-Audre Lorde

I am speaking for the boycott, in solidarity with the Palestinians, because I am committed to the insurgent alternative, whose refreshment is (in) the anti-national international. The terms of that commitment are nothing more than another way of saying that I am committed to the black radical tradition. … There is a particular kind of sub-political experience that emerges from having been the object of that mode of racial-military domination that is best described as incorporative exclusion that settler colonialism instantiates. It is not the experience of the conscious pariah, as Hannah Arendt would have it. Her misrecognition of this experience is at the root of her profound misunderstanding of black insurgency in the United States, which was not the unruly, sometimes beautiful, and ultimately unstable and pathological sociality of the ones who are not wanted, but was and is, rather, an unruly, always beautiful, sometimes beautifully ugly, destabilizing and auto-destabilizing sociality-as-pathogen for the ones whose desire precisely for that pathogen and its life-forming, life-giving properties is obsessive and murderous. This more than political, anti-political, experience of the ones who are brutally and viciously wanted is something to which anyone who has any interest whatsoever in the very idea of another way of being in the world must constantly renew their own ethical and intellectual relation.
Fred Moten, “PACBI: The New International of Insurgent Feeling”
One way to think about all this is to begin with the axiom that Israel has been thrust into, only partly by way of its own having volunteered for, the role of the exemplary remainder of sovereignty after its having taken the form of racial-military domination. The exemplary remainder of sovereignty is constrained, among other things, constantly to claim a kind of exemption that accompanies its enactment of exception. The state that constantly asserts its right to exist, and its right to insist that its right to exist be constantly recognized by the very ones upon whom that right is built and brutally exercised, is the one that bears the standard for the right of every other state so to exist and to behave. Such behavior is always, ultimately, the exercise of the right of death and the power over life that now constitutes the residue of sovereignty in the biopolitical regime. Insofar as the U.S. is also a settler colonial regime whose very essence and protocols are racial-military domination, it shares with Israel, in an extraordinarily visceral way, this tendency violently to insist on its right to exist and on the rightness of its existence no matter what forms that existence takes, no matter how much the everyday life of the state contradicts its stated principles. But this is also to say that the state form, in whatever materialization of its various stages of biopolitical development, always shares in this insistence. What’s at stake, precisely, are the stakes any state shares in Israel’s right to exist, in the residue of sovereignty in the biopolitical, and in the traces of sovereignty that will have been carried in any state, anywhere.
Fred Moten, “PACBI: The New International of Insurgent Feeling”
Later I caught Jeannine by the door as we were all leaving; “What did she talk to you about?” I said. Something had gotten into Jeannine’s clear, suffering gaze; something had muddied her timidity. What can render Miss Dadier self-possessed? What can make her so quietly stubborn? Jeannine said:

She asked me if I had ever killed anybody.
Joanna Russ, The Female Man
REVOLUTIONARY LETTER #50

Machinery : extended hands of man
doing man’s work. Diverted rivers
washing my clothes, diverted fire
dancing in wires, making light
and heat. To see it thus is to see it, even
diverted rivers must resume their course, and fire
consume, whatever name you call it.
Revolutionary Letters, Diane di Prima