Stranger Than Fiction: How to Keep an Antiwar Movement Down

manyfesto

by Emma Quangel

May 9, 2016

[“Emma Quangel is the woman who bravely contributed to the outing of Nazi murderer/”Last Rhodesian” Dylann Storm Roof’s blog, which probably spoiled Roof’s chances at the inexorably successful—for white supremacists—insanity defense.  After Quangel, an insanity verdict for Roof would be an insanity verdict for the U.S. white supremacist system: which is to say, in lieu of Aristotelian-bourgeois justice, Artaudian ritual magic, a self-reparative exorcism.”]

The Blankest Canvas: On Art, Opportunism, Erasure & Whiteness

Anti Social Media

October 7, 2014

“An empty canvas is full.” – Robert Rauschenberg

1951 was a big fucking year for whiteness. The United States, the last scion of both Western Imperialism and the white supremacy at its core, would finally fight to a stalemate on the Korean Peninsula – beating back both the Red Menace and the new “yellow peril” to the 38th parallel. But threats to the fragile reign of white supremacy’s new champion abounded.

At home, The Man From Planet X  opened in US theaters, dramatizing the collective fear of an alien invasion that would grip white Amerikkka and menace its lily-white, Enid Elliot-like daughters for the remainder of 1951 and beyond. That white panic on the big screen, however, found two real world targets – rabble-rousing commies and the black people they had allegedly duped to serve their alien agenda.

The “Second Red Scare,” already raging in 1951, was weaponized by the House UnAmerican Activities Committee, which launched its second investigation into Hollywood. Back then, “blacklists” weren’t just empty threats on Twitter made by intentional nobodies, but a reality imposed by power that threatened the livelihoods of some of our best artists. The year also saw Julius and Ethel Rosenberg tried, convicted and eventually executed for espionage. The “traitorous and disloyal” outside agitators the US was fighting in Korea, it seemed, would have to be fought at home, too.

White Supremacy, as always, reserved its most brazen terror for black people. 1951 was no different. Despite a valiant campaign led by Communist William L. Patterson, the grandson of a slave who had himself famously been arrested protesting the execution of Sacco & Vanzetti, seven black men were executed for raping a white woman in Martinsville, Virginia. Willie McGee, another black man railroaded on charges of raping a white woman, was also executed that year in Mississippi.

In Florida, Lake County Sheriff Willis McCall exercised his right to white vigilantism and summarily executed one black man and critically wounded another who were being transferred for reprosecution after their “Groveland” rape convictions were overturned by the US Supreme Court. Harry and Harriette Moore, who had organized for the NAACP in Florida and had boldly demanded charges be brought against Sheriff McCall for his crimes, were killed weeks later in a bombing at their own home that was never solved. This is, of course, why racist rumors started by a white woman that reduce a political opponent to a menacing black man isn’t a game, but that’s another story…

Ironically, the number one Billboard song of 1951 was “Too Young,” sung by Nat King Cole. Seriously. A black crooner singing about young love that others wouldn’t understand, while black men were being killed for looking at white women – that was the song on top of the charts. To end a year like that, then, could it have surprised anyone when Paul Robeson and William Patterson submitted a document called “We Charge Genocide” to the United Nations?

At last, in lesser-but-still-big-all-encompassing-whiteness news from 1951, Bette Nesmith Graham invented correction fluid in her own kitchen, making it easier for typists everywhere to “white out” their mistakes.  After all, whiteness adores erasure. Remember that. And while a dying Ludwig Wittgenstein wrote his Remarks on Colour, the coup de grâce to 1951 and its triumphant whiteness emerged when a pretentious asshole named Robert Rauschenberg began his White Paintings. Because, why the fuck not?

—–

Robert Rauschenberg was an insufferable, Neo Dadaist asshole. Neo Dadaists, it should be noted, are the folks who made us question not “what is art,” but rather, “are these fucking assholes joking?” In but one of many examples of his legendary assholery, when commissioned to do a portrait of Iris Clert, Raueschenberg instead sent a telegram that read “This is a portrait of Iris Clert if I say so.” He was that kind of precious asshole – the kind of precious asshole who inspired generations of other assholes to struggle to use a can opener to open a can of spaghetti-o’s in a room full of other precious assholes and then piss oneself, and then boldly call it “high art.” The kind of precious asshole who would inspire Yoko Ono to whitewash a chess set and uncritically title her racist work “Play It By Trust.”

As an asshole, Raueschenberg was surrounded by other, similarly-inclined assholes. Assholes tend to attract other assholes, it seems. His asshole friend, John Cage, “composed” the famous “4’33” – which is just four minutes and 33 seconds of utter fucking silence. The blank canvas, creating nothing but a void where anything could be projected (even a politics), was now itself considered substantive and important “art.”

Rauschenberg and his coterie, in short, clearly presaged today’s trolls. And I’m glad he’s dead. I wish he’d died sooner, before his brand of utter and irredeemable, detached cynicism became as popular as it is today – because this airy, unaffected distance is, of course, a pure manifestation of privilege, be it racial, class or otherwise.

In Creative Tyranny, Rob Horning explains how many artists often reveal their real class allegiance:

“Because artists, unlike wage laborers, have a direct stake in what they produce and face no workplace discipline other than what they impose on themselves, their political attitudes are structurally different from those of the working class, who know they are interchangeable parts in the machine of capitalism and must organize collectively to resist it. ;“The predominant character’” of the contemporary art scene, on the other hand, ‘“is middle class,’” Davis contends, referring not to a particular income or earning potential but rather to artists’ relation to their labor. Artists work for themselves, own what they make, and must concern themselves with how to sell it. Though art has often made a mission of shocking middlebrow taste and artists have often congregated in urban Bohemian enclaves in working-class neighborhoods, they are less vanguard proletarians than petit bourgeois.”

So it was that in 1951, a few years before taking a nod from Bette Nesmith Graham, erasing a drawing by Willem de Kooning and calling that erasure itself “art” – Rauschenberg set off on perhaps his most famous act of trolling, his White Paintings. What had started as a joke between above-it-all, petit bourgeois art school buddies – when actually taken seriously outside of their insular bubble – soon became serious art. It then had to be retroactively justified when it had really just been a joke.

Of course, it’s important to say that Rauschenberg’s White Paintings can’t rightly be called mere “blank canvasses.” They’re actually paint on canvas. But they’re painted monochromatically white in such a way as to reveal nothing. They are the nothing. They aren’t a state of blankness, of emptiness – they are the essence of whiteness – the void-of-anything space that must consume everything around it in order to give itself any meaning at all. Nothingness has to appropriate to have anything, which is what whiteness itself tends to do, isn’t it? Indeed, as Raueschenberg himself observed, “an empty canvas is full.”

—–

“If you’re going to do something as passionate and idealistic as be a full time artist, you need to be the toughest, most cynical, most opportunistic street fighter around.” – Molly Crabapple

“Artists are eager to identify themselves with—and even lay claim to—efforts like the Occupy movement, but their involvement, Davis argues, muddles protest and derails organizational efforts more often than not… But because artists are celebrated by capital for their seeming independence from it, they are liable to become confused about the social role they play. They think being above wage labor gives them automatic solidarity with those who want to abolish it. They think they are fellow travelers when really they are running dogs.” – Rob Horning, Creative Tyranny

In July, Emma Quangel explored The Weaponized Naked Girl, where she observed that Molly Crabapple is “a self-described mercenary entrepreneur and former naked girl who seemed to earn her credentials on reporting the topic of Syrian “revolution” by way of her being an unofficial spokeswoman and artist for Occupy Wall Street.” To be sure, the fact that Molly Crabapple was once a burlesque dancer is the least interesting thing about her, to me. I’m far more concerned with the role she continues to play as a mercenary for White Supremacy. Again, in her own words, I’m more interested in her success as both an opportunist and a cynic.

In his recent offering at The New Inquiry, The White Women of Empire, which echoes many of the concerns raised in July by Quangel, Willie Osterweil poses a stark but important question: “what happens when the white woman is the protagonist of the imperialist story?” Osterweil elaborates:

“It is clear that the helpless and/or metonymic white woman of imperial fantasy will no longer do. The historical victories of feminism have forced empire to interpolate (mostly white) women as its agents as well as its objects.”

It’s apparently easy for some folks to continue to ignore Crabapple’s expressed, imperial politics – her repeated role as Osterweil’s “agent” of empire. However, from Syria to Venezuela, Crabapple – promoted as a reliable, political commentator after Occupy Wall Street – has consistently articulated a politics that serve the white supremacist power structure and its inheritor, US neocolonialism. Erasing an actual fucking Nazi’s misogynistic past is actually a part of her art. She has made the supremacist, eugenics argument herself, “Beauty is survival, not distraction. Beauty is a way of fighting. Beauty is a reason to fight.”

Even before writing her paean to an avowed, white supremacist, the cynical, opportunistic and – by her own admission – “mercenary” Molly Crabapple had regularly oriented her politics to the unequivocated service of white power. Crabapple, then, has proven her art is anything but a blank canvas; instead, she has repeatedly espoused a politics that – like Rauschenberg’s White Paintings – are actually canvases slathered in whiteness. Her work isn’t emptiness, it is whiteness.

It’s actually my job as a white revolutionary race traitor, in constant struggle, precisely to criticize that. Always. To struggle with it. To destroy it. And I won’t apologize for it. As Maya Angelou said, “When someone shows you who they are believe them; the first time.” I believe Molly Crabapple is the petit bourgeois, “cynical,” “opportunistic” and “mercenary” white supremacist she herself says she is. No artistic flourish, no flair and certainly no vacuous, repeatedly-self-repudiated revolutionary gesturing can change that. After all, we have previously discussed – at some length – that liberals are fully capable of performing in revolutionary hats and that anyone can and will serve Nazis, for the right price.

Yet people continue to misapprehend whiteness and their own complicity in it. As Tamara K. Nopper observed in The White Anti-Racist Is an Oxymoron: An Open Letter to “White Anti-Racists”:

“people such as Malcolm X, W.E.B. DuBois, Marcus Garvey, James Baldwin, Toni Morrison, Ida B. Wells, Sojourner Truth, Frederick Douglass, and many, many others who are perhaps less famous, have articulated the relationship between whiteness and domination…

 

Further, people such as Douglass and DuBois began to outline how whiteness is a social and political construct that emphasizes the domination, authority, and perceived humanity of those who are racialized as white. They, along with many other non-white writers and orators, have pointed to the fact that it was the bodies who were able to be racialized as “white” that were able to be viewed as rational, authoritative, and deserving.”

Nopper, perhaps presaging Molly Crabapple’s racialized whiteness and service to white supremacy itself, continues:

Don’t assume that when I see you get the attention and accolades and the book deals and the speaking engagements that this does not hurt me (because you profit off of pain).

Also, vis-a-vis Crabapple’s claim of proximity to whiteness – and to the authority whiteness itself conveys – I think it’s important to consider an amazing contribution by my comrade, Chris Taylor, who – in Whiteness Supreme: Towson University and Liberal Ironists – reminded us:

“Whiteness is a property, a possession, one unevenly distributed across the social terrain. White supremacists tend to have diminished access to the supreme property of whiteness. White supremacy is thus an aspirational politics, one that attempts sticking close to what it imperfectly is in order to become what it should be.”

How does Crabapple use her art to stake a claim to the authority vested in whiteness? In her most recent work, Scenes from Daily Life in the de Facto Capital of ISIS published yesterday in Vanity Fair, Crabapple inserts herself as the authority and interlocutor between her audience and a Syrian’s own experience and art. This is gatekeeping, plain and simple. After all, although Crabapple’s claim that “art evades censorship” may be true, it doesn’t seem to evade her editorializing. After all, Crabapple’s is “extremely editorial art” that “no one could look at…” and “not know what side [she is] on.” Whiteness. Empire. If the “who do you protect/who do you serve” chant so often levied at the police were levied at Molly Crabapple, we should know the answer.

If there is still doubt, then we should examine her famous work whitewashing Weev, a vile misogynist and avowed white supremacist, who Crabapple herself “cared for” so much so she wrote a lengthy hagiography about. And as any propagandist might, from Leni Riefenstahl to Shepherd Fairey, she went further and  “created an icon” of her “weevil one.”

What would Molly Crabapple say of Robert Rauschenberg, who joked with his Neo Dadaist buddies and trolled the art world, for his antediluvian “lulz?” Would she misjudge “sincere belief as trolling?” Would she think his White Paintings meant more than mere emptiness? Could she see the whiteness in them? Would she acknowledge that whiteness itself is domination, and that unexamined proximity to whiteness itself is what makes being friends with an actual fucking Nazi possible? I have a lot of questions, but Molly Crabapple isn’t interested in talking about anything that makes her uncomfortable. And I guess that’s her right. But it sure isn’t very revolutionary.

“Quinn Norton once advised me to write about what I loved,” Crabapple wrote. And she, who so loved empire and its foundational white supremacy (or the money and fame it afforded her), wrote words that flattered it, and urged us – as eugenicists often do – to “fight for beauty.” As many mercenaries before her, Crabapple has identified that she lives “in a time when artists are brand bots, obediently self-plagiarizing from their last success“ and that “journalism often feels like vampirism.” But it doesn’t have to be this way. It is this way because of whiteness itself.

We have an opportunity to have art that doesn’t reinscribe white supremacy and other ruling class values. We have an opportunity to communicate directly with each other, without intermediaries like Molly Crabapple – who refashion photos from Syria and reimagine them for us. Who editorialize them for us. We could see photos from Syria ourselves. We could hear stories from Syrians ourselves. We don’t need better intermediaries who may prove themselves so tempted by lucre and committed to brand management that, in their endless pursuit of being “New Yorker respectable. Museum of Modern Art respectable,” they paternalistically make an actual Nazi respectable for us.

However, if we insist on replicating power structures here – among them, in this space, white supremacy – we will lose. We have lost. And that’s why criticism of our faves matters, I guess. Because earnest criticism isn’t “trolling,” no matter what the white women of empire say.

—–

“When asked by an anthropologist what the Indians called America before the white man came, an Indian said simply, ‘Ours.’”‘ – Vine Deloria, Jr

The power of terministic control is a monopoly on the naming of things maintained by power. For example, as Paulo Freire wrote in Pedagogy of the Oppressed, “there would be no oppressed had there been no prior situation of violence to establish their subjugation.” However, power, particularly in the discourse on public demonstrations against it, often makes a point to discern when “protests became violent.” The fact is, protests “become violent” whenever the armed enforcers of the state’s monopoly on violence – the police – arrive. Their presence itself is the violence that created and maintains an oppressed class. Terministic control, then, is what allows power to say otherwise.

Take the word, “trolling.” Crabapple has asserted that she mistook Weev’s retrograde, supremacist politics for mere “trolling,” or insincerity. As if insincere fascism is acceptable. Crabapple has also derided her critics as “trolls.” Does she think I am likewise insincere? Maybe, but consider that instead I have sincere complaints about her service to white supremacy. The naming of things, and controlling how those words take meaning, is terministic control. Crabapple, as an artist working under a pseudonym, knows more about this than she lets on.

One aspect of liberation has historically been seen as wresting back control over the power to name things, particularly oneself; to identify oneself instead of being identified. According to Nation of Islam leader Elijah Muhammad in Message to the Black Man in America, if a black man doesn’t assert that power, he has “never gotten out of the shackles of slavery. [He is] still in them.” From the US Organization, the BPP and BLA’s eschewing of “slave names” to our trans comrades’’ struggle against being misidentified by “dead names”: asserting one’s own identity instead of being named by power is an important terrain of struggle.

So, then, what might it mean if an artist or celebrity changed their name to one that more closely identifies with power itself? What might it mean if one were to orient oneself, through their own naming, in closer proximity to whiteness – to assume a name that may very well be the ne plus ultra of whiteness itself? What would it mean if Assata Shakur decided she wanted to be called “Becky?” What does it mean if Jennifer Caban draped herself in gothic whiteness, stole other people’s art and stories and rebranded herself with a name unmistakable in its own white blandness?

Now, close your eyes and repeat after me: “Molly Crabapple.”

I’m done being trolled by insincere, whiteness-made Rauschenbergs and Crabapples. I want something real, directly from people who don’t need whiteness as authority, whitewashers, sanitizers and those who will labor to make their own friends respectable, even if they are actual fucking Nazis, as intermediaries. We can’t go back to 1951, and frankly, I question anyone who would want to.

Fuck fighting for beauty, or New York’s conception of it – those white women of empire. I want to be in solidarity with what whiteness says is ugly. I’m not trolling Molly Crabapple, and I don’t hate her. I disagree with her politics, her mercenary vision for the world and her near-constant insincerity. Please. She can keep her white paintings.

Update 2

Trolls of a cynical, fascist feather… In her AMA, Crabapple noted:

My art is extremely editorial. No one could look at my bulging insect cops, or my pictures of Weev’s prosecutors, and not know what side I’m on. I try to convey my truth, rather than a party line, but they are deeply subjective.

Well… US Government propaganda tool and otherwise state-sponsored troll, @ThinkAgain_DOS, knows exactly what side Crabapple’s art speaks to:

Crabapple, of course, feigned surprise:

It’s probably a good time for your people (whoever they are) to collect you.

Update 1

As if on cue, Molly Crabapple’s “most cynical,” “most opportunistic” auteur persona reemerged today. Crabapple –who, like Robert Rauschenberg – occupies the rarified, insincere space where blank white canvasses are just “trolling,” published a middling, wanna-be “ACAB” article at Vice today (which I have dutifully archived to limit her clicks, here). After plodding through the inextricable viciousness of the police institution, name-dropping her pals and actually interviewing a prison abolitionist, Crabapple concludes her otherwise superfluous piece with a bit of fascist whimsy:

Or here’s another, if somewhat facetious, idea: America is vengeful and loves punishment, so why not create a police force whose sole job is to arrest the police?

These meta-cops could be given quotas of officers to arrest each month. They’d no doubt lean heavily on quality of life violations, arresting cops who made communities unpleasant by groping black teens or hassling street vendors. As cops do now, these meta-cops could be promoted based on their arrest numbers. They might sometimes detain cops for rudeness, or failing to present ID, but that’s to be expected. Their jobs would be stressful. They’d have to lay down the law.

I don’t know any revolutionaries who think the creation of an über-cop is worth even “facetious” consideration. Also: the Feds already exist. Again: Keep your white paintings, Molly.

The Weaponized Naked Girl

manyfesto

July 15, 2014

The 1976 film Network is the story of a failing television channel and its scheme to improve ratings by putting a crazy man on television. Howard Beale is driven out of his mind after he’s laid off to shield the bottom line. He is a widower, no real friends – a victim of the economic rearrangement of the 1970s. Promising to blow his brains out on live TV, Beale is suddenly the savior of the network as the ratings are higher than ever as a result of this outburst. He appears on television and delivers emotive appeals to his audience, reasoning that while he doesn’t know what do to fix the situation, he at least encourages everyone to “get mad”. But no mass movement erupts. Once his shares start to dip, the network assassinates him to pull their ratings out of the fire.

This is the usual synopsis you’ll receive. Network’s other story lines, the ones about Faye Dunaway’s sexually aggressive yet sexually vacuous character, the cynical manipulation of Black Power politics, are usually ignored. Everyone loves a story about a maniac street preacher. But Network is also about how the media is manufactured, how our pain and frustrations regarding the state of the world are manipulated for ratings, and how legitimate grievances are monetized under capitalism.

It’s a shame we miss out on that, because the media we consume today is just as cynically manipulated. It’s just as weaponized against the population as the media of a hundred years ago, but has now adopted new marketing techniques to sell, promote, and defend imperialism and capitalism. This is not to say that older techniques are not still used – some corruption is still as blatant as taking money or gifts – but other techniques have not been as examined, as thoroughly condemned. While sex and race are just as common as ever in the media’s worship of imperialism and capitalism, the new neoliberal strategies of atomization and the cult of the individual gives the old tropes of manipulation a fresh coat of paint:

We live in an era of flux. The old model of a creator or creative type—a person who does one thing well, and depends on institutions for support—is falling by the wayside. The creator of the future is a super-connected trans-disciplinary mutant: engaged and intellectually rebellious. Molly Crabapple has created everything from Occupy Wall Street posters and arts journalism of collapsing countries to murals on the walls of the world’s most exclusive nightclubs.  On stage, she delivers an energizing, take-no-prisoners talk on how creators—how everyone—can create a life of their own design, without asking permission. (Emphasis mine, from Lanvin Agency)

Atomization is the isolation of a person from their “institutions of support”, meaning, essentially, not just their fellow human being, but also the traditional ways of reading and perceiving knowledge, though history or dialectical reasoning. The atomized individual is “intellectually rebellious”, cut off from the ability to reason correctly and confused by constantly shifting parameters – relying on their own atomized and manipulated environment in order to successfully parse reality. A strategy as old as time is to successfully make the person feel like they came up with the idea to oppress themselves. The fresh coat of paint here is to make everyone relate to their own oppression in an intimate, ego-shaping way. The individual’s decision – once they choose oppression, of course – is a sacred decision; their reasoning and their motivations are private and autonomous. The oppressed are oppressed whether they choose to be or not – but the propaganda encourages the oppressed to accept it anyway, because it makes things easier for domination and atomizes society faster.

Imperialism, too, wants invitations for military advisors, trade agreements, and foreign direct investment. Wars and battles can be disagreeable. Usually it’s preferable both morally and logistically when the oppressed ask for their own subjugation, argue for it themselves. Likewise, patriarchy seeks to subjugate by invitation. Women are told that patriarchy really does have nothing but the best intentions, that she can cleverly twist patriarchy on her own to make it “work for her”. In this way, we can compare the woman who feels violent pornography is empowering to the country which feels monoculture depending on the imperial markets is empowering. Under this paradigm, we the audience, must believe that if they are asking for it, we must respect their agency. Systems of oppression, however, do not simply disappear because they are somehow passively (or actively!) accepted by the oppressed. Indeed, systems prefer the acquiescence of the oppressed to conflict. This is why it is so important for us to be told that women love being prostitutes and how much happier developing countries are under capitalism. In many cases, this functions as a sort of shield for oppression – it’s their choice, after all! And we must respect that. And if not their choice, well then, certainly NATO has their best interests as individuals at heart. An argument about imperialism successfully becomes an argument about agency.

All of this is not just a successful tool for atomization, it is also a savvy marketing strategy for oppression. For this essay, I am going to write mainly on how imperialist-marketing techniques specifically corrupts feminism. While women who stand against oppression and imperialism are often excluded from public platform, or labeled as “crazy” otherwise, when standing for imperialism, misogyny, racism, and capitalism, women are seen as strong and independent-minded. When their representations of the aforementioned are attacked, these otherwise “modern” women simply melt back into stereotypical gender roles, and are posited as victims. I will present three case studies for this phenomenon that will seek to make this connection between feminism, traditional gender roles, agency and imperial aggression.

For the first case study, let’s take a look at a so-called feminist, modern group of women: FEMEN. The marketing strategy of this Ukrainian group is pretty simple to grasp. A photo of any FEMEN action usually includes a half naked blonde woman, political slogans scrawled across her breasts, her face contorted in pain and fear as a police officer or soldier, generally a man, attempts to tackle and arrest her. Here we have a twofold approach: one strategy is that instead of holding placards, these women use their bare breasts as “weapons” (their word, not mine) to trick an otherwise apathetic and disinterested male population into buying whatever it is they’re selling, while courageously doing this as wielders of their own agency, allegedly wielding it in the name of atomized feminism (what I call elsewhere “postfeminism“). This is greatly analogous to marketing strategies which seek to utilize female sexuality – we can see examples of this on any convention showroom floor.  They are simultaneously empowered by using their sexuality to sell their politics, while at the same time cynically bowing to traditional gender roles. The second part of the marketing strategy is to usually include the police. Their groping hands put these lovely blonde ladies in danger. They roughly claw at their exposed flesh. Like King Kong, these women are generally presented as helpless against their attackers, suspended in midair by the ruddy paws of the enemy who seeks to destroy us all. We are winked at by the titillating vision of half-naked attractive white women, offering their politics on their breasts as a way of appealing to the so-called essential nature of of piggish men, appreciative of their strong choices, angry that a man would stand in their way.  →