Franco “Bifo” Berardi, “Racismo blanco, fascismo islamista y guerra civil global,” anarquiacoronada.blogspot.mx, July 25, 2016 →.
See Aiwha Ong’s Neoliberalism as Exception: Mutations in Sovereignty and Citizenship (Durham: Duke University Press, 2006) and my book La tiranía del sentido común: la reconversion neoliberal de México (México D.F.: Paradiso Editores, 2016).
See Ariella Azoulay, The Civil Contract of Photography (New York: Zone Books, 2009).
See Franco “Bifo” Berardi, “¿Brexit a la italiana?” purochamuyo.com, August 20, 2016 →.
Berardi, “Racismo blanco.”
See Boris Groys, “Boris Groys in conversastion with Carl Hegemann: The shock of socialism is gone,” e-flux conversations, July 19, 2016 →.
Bruno Latour, Face à Gaïa: Huit conférences sur le nouveau régime climatique (Paris: La Découverte, 2015), 159–160.
Nick Srnicek and Alex Williams, Inventing the Future: Postcapitalism and a World Without Work (London: Verso, 2015), 109.
Alvin Toffler, Future Shock (New York: Random House, 1970). Toffler originally coined the term “future shock” in his 1965 article “The Future as a Way of Life,” published Horizon magazine. The article was the basis for the subsequent book.
Jean-François Lyotard, Libidinal Economy (Bloomington, IN: Indiana University Press, 1993), 111.
Toffler, Future Shock, 535.
Naomi Klein, This Changes Everything: Capitalism vs. The Climate (New York: Simon & Shuster, 2015).
Rob Nixon, Slow Violence and the Environmentalism of the Poor (Cambridge, MA: Harvard University Press, 2011).
See Anthropocene or Capitalocene?: Nature, History, and the Crisis of Capitalism, ed. Jason W. Moore (Oakland: PM Press, 2016); Donna J. Haraway, Staying with the Trouble: Making Kin in the Chthulucene (Durham, NC: Duke University Press, 2016).
Donna J. Haraway, Simians, Cyborgs and Women: The Reinvention of Nature (New York: Routledge, 1990), 8.
Jurgen Habermas, Ciencia y técnica como “ideología” (Madrid: Editorial Technos, 1984/2013), 42.
See Jaime Martínez Luna, “Nunca hemos sido modernos,” Campo de relámpagos, July 8, 2016 →.
See Jacob Wren, Polyamorous Love Song (Toronto: BookThug, 2014), 43.
Seth Denizen in Anthropozine 0, ed. Andrew S. Yang (2015) →.
See Franco “Bifo” Berardi, Heroes: Mass Murder and Suicide (London: Verso, 2015).
A First Nation living in Ontario, Quebec, and Manitoba in Canada and in Kansas, Michigan, Minnesota, North Dakota, Oklahoma, and Wisconsin in the US.
Leanne Simpson in an interview with Naomi Klein, “Dancing the World into Being: A Conversation with Idle No More’s Leanne Simpson” Yes Magazine, March 5, 2013 →.
See María Iñigo Clavo, “Modernity vs. Epistemodiversity” e-flux journal 73 (May 2016) →.
Donna J. Haraway, “Situated Knowledges: The Science Question in Feminism and the Privilege of Partial Perspective,” Feminist Studies, vol. 14, no. 3 (Autumn 1988): 575–99.
Leanne Simpson, Dancing on Our Turtle’s Back (Winnipeg: ARP Books, 2011), 42.
See Leanne Simpson, “Land as Pedagogy: Nishnaabeg Intelligence and Rebellious Transformation,” Decolonization: Indigeneity, Education & Society, vol. 3, no. 3 (2014): 7.
See Martin Heidegger, “The Question Concerning Technology,” 1977 →.
contain seeds of destruction. In its neoliberal version, modernity involves assigning value to everything in order to maximize the possibilities for surplus-value extraction. Can political struggles against this process—against technological rationality and differential access to the means of subsistence—be organized on a global scale? They must, just as they must be thoroughly decolonized—that is, stripped of modern instrumental epistemology—or they will continue to perpetuate neoliberal domination and lead to the exhaustion of the (masculine) Left. While some thinkers have dismissed efforts to organize small autonomous territories of resistance as weak and ephemeral,[footnote For example, Srnicek and Williams, Inventing the Future, 48.
A version of this essay was presented at the SBC Gallery in Montreal, Canada on April 7, 2016. I am grateful to Pip Day and her team and to Claudine Hubert and everyone at Oboro, who facilitated my research within the frame of a residency in Montreal. I am also grateful to my students at La Esmeralda for our discussions in our Spring 2016 course “Anthropocene, Decolonization and Communality.” This text is part of an ongoing conversation with Andy Davis and Nicholas Sanzigri from SOMA Summer 2016 and with Sebastián Terrones from La Esmeralda.