There Is No Unhappy Revolution: The Communism of Destitution

By the middle of the twenty-first century, war, famine, economic collapse, and climate catastrophe had toppled the world's governments. In the 2050s, the insurrections reached the nerve center of global capitalism—New York City. This book, a collection of interviews with the people who made the revolution, was published to mark the twentieth anniversary of the New York Commune, a radically new social order forged in the ashes of capitalist collapse.

Here is the insurrection in the words of the people who made it, a cast as diverse as the city itself. Nurses, sex workers, antifascist militants, and survivors of all stripes recall the collapse of life as they knew it and the emergence of a collective alternative. Their stories, delivered in deeply human fashion, together outline how ordinary people's efforts to survive in the face of crisis contain the seeds of a new world.

A collection (montage) of biographies and themes written by Jairus Banaji.
Wanting Something Completely Different discusses a range of political figures, themes, directors and writers in a series of brief, evocative descriptions ('vignettes') aimed at laying out a vision of a modern, cosmopolitan left that can think creatively about the world we live in. The political figures include both thinkers and activists from a wide range of backgrounds—from Frantz Fanon and the Palestinian novelist Ghassan Kanafani to the theologian Dietrich Bonhoeffer and the murdered Russian journalist Anna Politkovskaya. The themes range equally widely from the death of Walter Benjamin (reconstructed here from a remarkable documentary on the same theme) and the slaying of Pasolini to the work of British Marxist Perry Anderson, or the corrupt nature of India's leading corporate groups, or the outstanding contributions of Italian and U.S. Black feminists to feminist theory. And under the rubrics which discuss film and literature, there is the same striving for diversity and depth.

The vignettes collected in this Rab-Rab book first circulated on Facebook over some seven years or more and are reproduced here with a new introduction and extensive bibliographical references and notes.

Jairus Banaji is a historian and revolutionary Marxist activist. He received the Isaac and Tamara Deutscher Memorial Prize in 2011. His academic work has ranged widely across sources and languages, with major books on Late Antiquity and commercial capitalism as well as numerous papers and articles.

Written in the course of the year following the publication of Book of Mutter, and inspired by the lectures of Roland Barthes, Anne Carson, and Jorge Luis Borges, Appendix Project collects eleven talks and essays. These surprising and moving performances, underscored by the sleeplessness of the first year of their child’s life, contain their dazzling thinking through the work of On Kawara, Roland Barthes, W.G. Sebald, Bhanu Kapil, Walter Benjamin, Theresa Hak Kyung Cha, Marguerite Duras, Marlene Dumas, Louise Bourgeois, Doris Salcedo, Jenny Holzer, and more.

Art et production de Boris Arvatov fait partie des classiques oubliés des avant-gardes qui se sont épanouies durant la Révolution russe. Publié à Moscou en 1926, il vient porter le fer dans les débats qui agitent l’école constructiviste : que doit être le statut de l’art après la révolution, ses liens avec les techniques industrielles de reproduction, avec la critique de la vie quotidienne, comment doit-il entrer dans l’usine ? Autant d’interrogations radicales, témoignages d’une séquence politico-sociale bouillonnante. Une nouvelle conception de l’art émerge, qui laissera une empreinte indélibile sur une tradition de critiques matérialistes de la culture, de Walter Benjamin à Peter Bürger, en passant par Fredric Jameson, celle qui posera la question de l’articulation entre pratique artistique et logiques propres à la sphère de la production. Un document exceptionnel enrichi d’illustrations, paraissant en français pour la première fois, une porte prviliégiée sur un moment-clé de la modernité exthétique du XXe siècle. 

Boris Arvatov (1896–1940) est un artiste et critique d’art russe. Il est notamment connu comme théoricien du productivisme, un mouvement d’avant-garde post-révolutionnaire lié au constructivisme. 

In her first book of poems, Leah Flax Barber revives an actress figure of the commedia dell'arte to consider her own destiny as a soon-to-be historical subject. Taking its title from Marguerite Porete's fourteenth-century Beguine classic, The Mirror of Simple Souls embodies the metaphysical thorniness of the book-as-object through sources as wide-ranging as Renaissance theater, Low German and Old French mystical texts, Kate Bush lyrics, and the melancholy dialectics of Walter Benjamin. In Flax Barber's stark, brutally compressed poems, the performance of writing is charged with the eros and anxiety of coming after: "Will it all be destroyed? / Definitely / I will hear it on my radio / In the 22nd century."

The Mirror of Simple Souls, a series of repeated beginnings and endings, is a form of speech act which, through a Freudian Durcharbeiten, or working through, brings about a new beginning. And, in its movement from this Freudian "working through" to a Hegelian Aufhebung, lets us begin, again, at the beginning, at the end. —CYNTHIA CRUZ

The spare poems of The Mirror of Simple Souls evoke and then draw back into shimmer. Herein, a performance that suffuses the horizon with beautiful absurdity: a shirt sewn with mirrors that reflect a strange and evanescing world-at-large, “an I where the nay was.” Drawing from film, mystical texts, commedia dell'arte, the reader finds that there “is paraphernalia of life / all over.” This paraphernalia is a kind of “segue music” for the endlessly indeterminate. The old adage claims that we can’t step into the same river twice, but Leah Flax Barber creates an evocative, provocative current through which each step is at once past, present, and future. —ELIZABETH ROBINSON

Leah Flax Barber is a daring and brilliant new poet. Her voice is restless and coiled and sprung as we discover "The demonic finalist / Of material culture / Is love / There is paraphernalia of life / All over / A woman.” There is also a take-no-prisoners attitude throughout this startling and powerful book. These poems are vital and necessary and perform “The wounded chance / To think in public.” This book will move you, scare you, and blow you away. —PETER GIZZI

Leah Flax Barber's first book reads like a journey, a kind of anabasis, passing back through the myth and history which are its own antecedents. It manifests, in the encounter, a saturnalian world: ludic, dark and sensuous, strange and vibrant with thought. I was delighted to travel with it. —CLAIRE DeVOOGD

In 1911, Sigmund Freud addressed his followers gathered at Nuremberg, where he restated the import of his practice: “the task of psychoanalysis lies not at all in the discovering of complexes, but in the dissolving of resistances.” A formal antipode to political resistance, psychoanalytic resistance dams up desire and obstructs traumatic knowledge. It is conservative, allergic to change, and aims for the kind of frictionless normativity against which the unconscious drives rail. Meanwhile, we associate political resistance with change itself, with a blockade that pushes for revolution—rather than a blockage that censors its very possibility. If we read Freud as urging his followers to help their patients move through their resistance, psychoanalysis is a project on the side of material and political reality by bringing patients out of isolation and into social struggles. However, psychoanalysis is often glossed in reverse: as a project of isolated relief for the stubborn individual.

Should psychoanalysis only succeed at rendering patients compliant in their cure? Is psychoanalysis a tool for nullifying political resistance? If so, Freud’s edict for the aim of psychoanalysis is now but an epitaph. It would be easy, then, to give up the ghost, to let psychoanalysis go. But why should psychoanalysis retreat from collective symptoms back into the consulting room for individual treatment—away from strikes, riots, and uprisings, and toward complacency and normativity, if not quite literally marriage and babies? Why should the clinic not dare to be in and of the world?

Feeling restless. Hunger tactics. Laughing in the face of fascism. Breaking through. Diagnosing revolution. Madness in the Maghreb. Essays by Fady Joudah, Jamieson Webster, Dylan Saba, Yasmin El-Rifae, Ussama Makdisi, Mary Turfah, Hannah Proctor, and more.

In Memory of Joshua Clover (1962-2025).

The book (Re)claiming presents ways in which various queer and feminist communities and initiatives in the Netherlands have (re)claimed the triangle—along with other symbols, words and stories—and in doing so take up an empowering position in a hostile society.

Besides a collection of buttons, archival materials featured in this book include short statements and flyers by queer groups such as SUHO, Sjalhomo, Roze Front, Roze Driehoek, Roze Gebaar, Van Doofpot tot Mankepoot, Interpot/ILIS, Lesbisch Archief Amsterdam, Strange Fruit Vrouwen and Groep Zwarte Vrouwen Nijmegen, as well as a text by Karin Daan, the designer of the Homomonument in Amsterdam. With this selection, this book brings together queer, trans, crip, feminist, Jewish and Black perspectives on (re)claiming as an activist strategy.

Most of these materials were researched at IHLIA LGBTI Heritage in Amsterdam, with additions found at the International Institute of Social History and the International Archive for the Women’s Movement (IAV-Atria) in Amsterdam, and LAN Lesbisch Archief Nijmegen.

In 1972 Bernadette Mayer began this project as an aid to psychological counseling, writing in parallel journals so that, as she wrote in one (in bed, on subways, at parties, etc.), her psychiatrist read the other. Using colored pens to “color-code emotions,” she recorded dreams, events, memories, and reflections in a language at once free-ranging and precise—a work that creates its own poetics. She sought “a workable code, or shorthand, for the transcription of every event, every motion, every transition” of her own mind and to “perform this process of translation” on herself in the interest of evolving an innovative, inquiring language. STUDYING HUNGER JOURNALS registers this intention within a body of poetry John Ashbery has called “magnificent.”