An experimental thread on the commune & communism

We originally posted this on twitter here. We learned that some of the text formatting on there made it difficult for people to read it. So we share it here de-twitter-ized.
We don’t deny the necessity of organization in toto but we reject the primacy of The Mass Organization™ as an a priori necessity for class struggle. The organizational forms necessary to class struggle (proletarian self-abolition) arise from the struggle itself. As we see it, the commune is not necessarily a thing to be built in the absence of a general struggle but rather it is a communist way of life that arises from the struggle itself. Its arrival is not merely due to an ‘organizational’ preference by proles. It simply is the beginning of a way to sustain the antagonism of the struggle, to help prolong a rupture in capitalist space/time logic so that the revolt can further generalize & de-specialize.

The commune is mobile because it’s not just a thing in space/time but how people relate to each other and to the land. A re-integration into the metabolism of the world, not a domination over it (as Marx once noted)
The commune is not the end goal, but it is a form (filled with communist content) likely to arise as part of the proletarian communist movement set to destroy the world we live in. Some attempts to build the commune now end up as enclaves or the work of self-selected specialists who have the capacity to independently suspend their condition as proles. Or perhaps they never were proles at all, or are intentionally déclasséd. Collective living is not itself revolutionary. The media has published instances of very wealthy white young professionals now seeking “collective housing” as a way to network or unload the burden of social reproduction: someone else washes their clothes, does the dishes or turns are taken in cooking meals. It seems even the bourgeois long for connection in our hyper-atomized society.

Now the commune is not meant to be a space for the self-selected or specialists. The commune is not intended to be the center of communal life nor is it really a place. Though it would be a recognizable node within a largely decentralized mesh network. It would be porous & allow movement in and out of it. It would not be a new Nation-state with borders.

Struggle specialists will have us think radical democracy would be a feature of the commune. We maintain democracy is what we do with those we don’t trust (or for life or death situations). Would we need to gather for a vote to decide who will be the DJ at the harvest party? Decisions would be made but no longer will decision-making be a specialized and alienated sphere from everyday life. It’s just what we do cuz life requires decisions. This immediacy means the commune is inherently anti-political.

The commune is mobile because it’s not just a thing in space/time but how people relate to each other and to the land. A re-integration into the metabolism of the world, not a domination over it (as Marx once noted). This is why communism must be anti-colonial. Those of us who have maintained a deep connection to an original human culture borne of a deep interaction with the land we are on have a knowledge more necessary to our lives than anything Western science has ascertained in the last 500 years.

The strength of the commune would not merely be its defensive measures but the the intensity of need that proles-in-abolition have for it. This is why it would have to abolish race & gender as a site of oppression, though this does not entail the abolition of difference. If anything social-communal life would deepen & enrichen because no longer would the basics of life be meted by the market based on who you are, how you choose to live and express yourself. Culture, now de-commodified, returns to its pre-capitalist richness & malleability.
Communists who view life only economically have historically created a social life that is flattened and impoverished. They confuse means with ends. They view meeting “needs” as the goal of social life; rather than social life as a way of meeting our primary need: each other. Further the division of human life between needs & not-needs is an economistic way of viewing things. We are more than machines requiring fuel. Communism would necessarily overcome this economistic way of viewing ourselves & our lives.


Here is our attempt to explain what anti-politics means to us and how we link it to communization and ultimately to communism.

Anti-politics: action and theory that posits itself against the sphere of politics (and therefore also political-economy). Politics being the sphere of power, alienation, mediation and domination. In this way anti-politics questions & attacks the mediation & coercion found in democracy; the centrality & domination of the economy (whether capitalist or not) in our lives, patriarchy & its deadly logic; settler-colonialism & its persistence; questions whether the breadth of human desires could ever constitute a unitary & enumerated positive program and opens itself up to the possibility of affinities of shared antagonism with those who do not explicitly express themselves politically but nonetheless attack that which anti-politics is set against (i.e. rioters).

Radical anti-gentrification

An anti-gentrification strategy which counters the “good local business” to the “bad, ‘gentrifier’ business,” and thus does not question capitalism itself, is a strategy which may garner popular support, but it is one which is ultimately shallow & reformist in nature. It confuses the symptoms of gentrification for the causes. If we take gentrification as an opportunity to truly interrogate what housing means under capitalism for proletarians, we would see that this society will always have us living as close to the edge as possible.

For anarchy, not anarchism

Why for anarchy and not for anarchism? This may seem like a small point to split hairs over but it is a point which is important to us. It is important because we are interested in a vital anarchist (anti-state communist) milieu. For us anarchism points to the notion that there could be a special set of practices (forms) which can be found out to be complentary for a free life for all. We feel this is foolish and assumes human life could ever take on a singular form. Life should take on the form necessary for its free reproduction, unlike its current state which only serves those who rule/control us.


As part of the Liberation School of Los Angeles summer 2018 set of classes we will be facilitating a study/discussion group on anti-work. We are sharing a guided reading list. We cut things into excerpts because the class will be soon, next week on July 12th. But links to whole texts are in the reading list.

Anti-work is a topic which has re-gained interest in the broader radical milieu though it is an idea that is often misunderstood and misinterpreted. With this class we hope to shed light on the historical and theoretical origins of anti-work. We will see how anti-work arose as a part of the broader anti-capitalist movement, with its own post-left anarchist and anti-state communist variations. Link to .pdf below.

Here is a flyer for the event:



Any questions? Hit us up:

The Psycho-Geography of Gentrification in L.A.


But what does this mean?

Much has been written about gentrification, but simply put it is the name for the rise of property values (and then ipso facto rent prices), resulting in displacement and often cultural erasure of those who were displaced. As Stuart Hall said, “race is the modality in which class is lived” and so by this logic gentrification is also deeply racialized. But what is the cause of this rise is more contentious. Some point to art galleries/spaces; others to international & national real estate speculation looking for new markets to profit off of; some see it is as a natural process of re-vitalization of areas once thought of as blight (if life under Capital could be seen as natural); some see the incursion of the (white) hipster as the cause. Suffice to say the cause is complex and may include all of these.

The Ditch Party – #FBF

by Noche

So like back in 2016 I wrote a text about anti-work and Chicanxs/Mexicans and I’d like to share this excerpt since talking about 90s ditch parties is now in vogue though they are often spoken of apolitically. Here I attempted to bring it into the realm of antiwork, or maybe it could even be thought of as a kind of refusal to grow-up to just sell their labor-power and a racialized discounted price. Trying to get the fuck out of this world & have a good time, instead of trying to save it.