ACAB – A Nursery Ryme by Sean Bonney

 for “I love you” say fuck the police / for
“the fires of heaven” say fuck the police, don’t say
“recruitment” don’t say “trotsky” say fuck the police
for “alarm clock” say fuck the police
for “my morning commute” for
“electoral system” for “endless solar wind” say fuck the police
don’t say “I have lost understanding of my visions” don’t say
“that much maligned human faculty” don’t say
“suicided by society” say fuck the police / for “the movement
of the heavenly spheres” say fuck the police / for
“the moon’s bright globe” for “the fairy mab” say
fuck the police / don’t say “direct debit” don’t say “join the party”
say “you are sleeping for the boss” and then say fuck the police
don’t say “evening rush-hour” say fuck the police / don’t say
“here are the steps I’ve taken to find work” say fuck the police
don’t say “tall skinny latté” say fuck the police / for
“the earth’s gravitational pull” say fuck the police / for
“make it new” say fuck the police
all other words are buried there
all other words are spoken there / don’t say “spare change”
say fuck the police / don’t say “happy new year” say fuck the police
perhaps say “rewrite the calendar” but after that, immediately
after that say fuck the police / for “philosopher’s stone” for
“royal wedding” for “the work of transmutation” for “love
of beauty” say fuck the police / don’t say “here is my new poem”
say fuck the police
say no justice no peace and then say fuck the police


“Whereas the positionality of the worker (whether a factory worker demanding a monetary wage, an immigrants, or a white woman demanding a social wage) gestures toward the reconfiguration of civil society, the positionality of the Black subject (whether a prison-slave or a prison-slave-in-waiting) gestures toward the disconfiguration of civil society, the Black subject beckons with the incoherence of civil war, a war that reclaims Blackness not as a positive value, but as a politically enabling site, to quote Fanon, of “absolute dereliction”. It is a “scandal” that rends civil society asunder. Civil war, then, becomes the unthought, but never forgotten, understudy of hegemony. It is a Black specter waiting in the wings, an endless antagonism that cannot be satisfied (via reform or reparation), but must nonetheless be pursued to the death.”

Frank B. Wilderson, III (2003) The Prison Slave as Hegemony´s (Silent) Scandal

Full text available here.

Deleuze, Active Nihilism and Revolt

Deleuze´s thought is explicitly affirmative; his philosophy is known for its articulation of life as vital force, difference, creativity and becoming. It would be a misreading of Deleuze however to understand the affirmative drive of his thought as implying that he thinks only in positivities, or that he is concerned with affirming the world as it exists. Deleuze´s philosophy of difference and becoming, contrary to many readings of his work (both critical and celebratory), is in fact shot through with themes of aggression, antagonism and destruction which makes his thought, and the tactical pointers he proposes for struggles against the existent, anything but an escapist or naively positive philosophy. As he writes in Nietzsche and Philosophy to affirm is to“set free what lives”and“instead of the labour of opposition or the suffering of the negative we have the warlike play of difference, affirmation and the joy of destruction”1. Continue reading


“In the end, lest what is most important remain unsaid: from such abysses, from such severe sickness, also from the sickness of severe suspicion, one returns newborn, having shed one´s skin, more ticklish and malicious, with a more delicate taste for joy, with a tenderer tongue for all good things, with merrier senses, with a second dangerous innocence in joy, more child-like and yet a hundred times subtler than one has ever been before.„

Friedrich Nietzsche, The Gay Science (1887)

a great solar health




“The scrivener [Barteleby] who has ceased to write exemplifies this co-existence of a slide into apathy, an exhaustion of possibilities, at the molar level, and a settling into being-as-such at the molecular level. If, at the level of history, he seems to settle nowhere, in the hollow of a parenthesis; at the level of becoming he has conquered the elsewhere of an ascent to being. Recall that, in Difference and Repetition, Deleuze suggested that only a larval subject, plural, de-centred, expropriated, would be able, without perishing, to endure the trial of the forced violence – coming from the Outside – of a discordance of the faculties. Having formed an alliance with the Outside, having been interpellated by a power which overflows him, Bartleby has released the contours of a people, which is not the fulfilment of the desire for revolution but its renewal and its unalterable persistence, even right where it is swallowed by the course of history. As such, the compromise, the failure, of the revolution at the level of the future leaves untarnished its effulgence at the level of becoming.”

Véronique Bergen “Politics as the Orientation of Every Assemblage” in New Formations (2009) (trans. Jeremy Gilbert)


“The purpose of disemboweling the Metropolis should be clear: to find a new people and a new world. It is not to save everyone as they already are and will fail if it leaves anyone the same. The transformation is nothing short of revolutionary: the complete abolition of everything and the invention of something new in its place„

Andrew Culp – Escape (2013)


“We want to be rid of sexual segregation. We want to be rid of the categories of man and woman, gay and straight, possessor and possessed, greater and lesser, master and slave. We want instead to be transsexual, autonomous, mobile and multiple human beings with varying differences who can interchange desires, gratifications, ecstasies, and tender emotions without referring back to tables of surplus value or power structures that aren´t already in the rules of the game„

Guy Hocquenghem – To Destroy Sexuality (1973)


“If we can determine anything from our project of queer negativity, it is that capitalism has an unlimited capacity to tolerate and recuperate any alternative politics or artistic expression we could imagine. It is not a political negativity that we must locate in our queerness, but rather a vicious anti-politics which opposes any utopian dreams of a better future residing on the far side of a lifetime of sacrifice. Our queer negativity has nothing to do with art but has a great deal to do with urban insurrection, piracy, slave revolt: all those bodily struggles that refuse the future and pursue the irrationality of jouissance, enjoyment, rage, chaos. Ours is not the struggle for the alternative which can escape the ever-expanding horizons of capital. Instead we fight, hopeless, to tear our lives away from that expanding horizon and to erupt with wild enjoyment now. Anything less is our continued domestication to the rule of civilization „

Bædan – Journal of Queer Nihilism (2012)


“Unlike most other self-declared revolutionaries, we are not fighting for a utopian future (communist, anarchist, cybernetic). We are not looking for victories that will be enjoyed by symbolic children in a future society. We are not fighting for an abstract ideal. We are not creating a world and we are not motivated by anything outside of ourselves. Our anti-political paradise, our attempts at insurrection, emerge purely from the context of an awareness of our daily lives.”

Bædan – Journal of Queer Nihilism (2012)

“We negate and must negate because something in us wants to live and affirm – something that we perhaps do not know or see yet”

Friedrich Nietzsche, The Gay Science (1887).