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”


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

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

hey man let’s make a revolution, let’s give
every man a thunderbird
color TV, a refrigerator, free
antibiotics, let’s build
apartments with a separate bedroom for every child
inflatable plastic sofas, vitamin pills
with all our daily requirements that come in the mail
free gas & electric & telephone &
no rent. why not?

hey man, let’s make a revolution, let’s
turn off the power, turn on the
stars at night, put metal
back in the earth, or at least not take it out
anymore, make lots of guitars and flutes, teach the chicks
how to heal with herbs, let’s learn
to live with each other in a smaller space, and build
hogans, and domes and teepees all over the place
into flower pots or sculptures or live
in the bigger ones, why not?
Revolutionary Letters, Diane di Prima

the vortex of creation is the vortex of destruction
the vortex of artistic creation is the vortex of self destruction
the vortex of political creation is the vortex of flesh destruction
    flesh is in the fire, it curls and terribly warps
    fat is in the fire, it drips and sizzling sings
    bones are in the fire
        they crack tellingly in
        subtle hieroglyphs of oracle
    charcoal singed
    the smell of your burning hair
for every revolutionary must at last will his own destruction
rooted as he is in the past he sets out to destroy
Revolutionary Letters, Diane di Prima

the overthrow of government is a crime
overthrowing it is something else
altogether. it is sometimes called
but don’t kid yourself : government
is not where it’s at : it’s only
a good place to start :
        1. kill head of Dow Chemical
        2. destroy plant
to build again.
i.e., destroy the concept of money
as we know it, get rid of interest,
savings, inheritance
(Pound’s money, as dated coupons that come in the mail
to everyone, and are void in 30 days
is still a good idea)
or, let’s start with no money at all and invent it
    if we need it
or, mimeograph it and everyone
    print as much as they want
    and see what happens

declare a moratorium on debt
the Continental Congress did
'on all debts public and private'

& no one ‘owns’ the land
it can be held
for use, no man holding more
than he can work, himself and family working

let no one work for another
except for love, and what you make
above your needs be given to the tribe
a Common-Wealth

None of us knows the answers, think about
these things.
The day will come when we will have to know
the answers.
Revolutionary Letters, Diane di Prima