My mind is elsewhere as of late, but it would be remiss of this blog to witness some accelerationist drama on Twitter and then let it go unacknowledged.
The reading list is great. By (almost) exclusively citing women, it provocatively provides accelerationism with an alternate history — or rather, it provides an alternative to what has since become understood as acc “canon”.
It’s a shame that this is how accelerationism is now approached, through claims of canon and non-canon. We were discussing this in the XG reading group on Sunday — the extent to which Reza Negarestani is now retconned as a card-carrying member of the Ccru. He never was, but that’s not to delegitimise Reza. It’s important.
The Ccru, in themselves, were not “canon”. They were a Thing that emerged from a combination of all this cross-cultural pulp; a veritable Swamp Thing. But they found a certain amount of fame nonetheless. Reza was someone who kept their momentum going along a new vector. He wasn’t a part of Ccru but he was successful in inserting himself into that demoralised post-Warwick trajectory, lighting up the blogosphere. He was an outsider who wrote himself inside the fiction. It says a lot about how successful he was — but also how short people’s memories are — when the Ccru and Reza and the rest of the blogosphere started to lose their defining outsider status. It’s a process whereby narratives get calcified, fossilized. For Reza, that acephalous oily mouth, that’s effectively theory-death — although a death he later welcomed. But an essence is lost in the process. The original fault is filled in like grout between tiles.
When Robin addresses Reza’s strange history in his Brief History of Geotrauma, he writes that “Trauma belongs to a time beyond personal memory”. What is being investigated there is something prehistoric; prewriting; prenarrative. I think that’s an important consideration here.
A narrative is something that we build on top. Extending a narrative has its uses but, at a certain point, all we are doing is repressing that which we were first trying to describe. This is, arguably, why Deleuze and Guattari and the Ccru and Reza all try to describe and enact what they are describing simultaneously. It’s a kind of writing in your own blood. It is a kind of traumatic writing that triggers and is triggered. It drives stakes down beneath texts to those things we dress up in philosophy only to later forget them. It’s a practice of holding wounds open rather than than stitching them with so many words.
This is why Lovecraft’s Cthulhu mythos grew beyond him so successfully. His personal traumas were obscured by the sharing of a cosmic perspective and the truth was unearthed from beneath one man’s sexually repressed and racist neuroses. The wounds were opened so wide as to swallow the world in them.
For better and for worse, since the days of the Ccru, accelerationism and its adjacent weird theories have been given the status of a Cthulhu mythos, always adding strings to the bow. Of course, acc thought is nowhere near as internally cohesive as the Ccru’s brand of fictioning. Perhaps because it arrived too late (and this is perhaps why we must repeatedly go back to the Nineties, skipping over the actual moment of accelerationism’s Noughties emergence). Today, accelerationism, as a political philosophy that hopes to deal with the impasses of postmodern capitalism, is crawling with PoMo rot. We should be careful what we attached it to, in case you lose control of its spread.
This is why repeated attempts have been made to try and re-situate accelerationism’s original concerns. Aly’s list is perhaps the most important recent example. (You wouldn’t think it to look at it — no shade, of course; it is just minimal as far as acc primers go — but the response to it speaks volumes.) It is a list that does well to add an obscured dimension back into accelerationist thinking and Ed’s follow-up post goes a step further towards situating the list in a context that those people mad about it have conveniently forgotten about, having become too caught up in an ahistorical narrative. It is necessary that we drag “accelerationism — now more a splinter of cyberfeminism than vice-versa — back to the (un)ground that gave rise to it in the first place”.
It’s been quite exciting to see — even the backlash. The squabbling has reminded me of that exciting time online in 2018 when U/Acc and G/Acc were first being developed in the blogosphere and in the bowels of Cave Twitter. Amy Ireland and Nyx Land were doing so much valuable work to re-centre this trajectory via a kind of feminist horrorism, drawn quite explicitly from Land’s often ignored tendency to give voice to a feminine Nietzscheanism — and going further still, building on those members / affiliates of the Ccru so often lost under Land’s shadow — many of whom are mentioned in Ed’s post.
Whilst Land remained the central vector and influence, emphasising his (proto-)xenofeminist tendencies was an attempt to uncover this same trajectory, re-contaminating his thinking, and making it something impossible for his more uncritical acolytes to ignore.
It was later Mother Hellcrypt, an elusive avatar occasionally invoked by Land himself, that became a icon for those of us thinking these things through. She was the vector through which this history was allowed to flow.
I’d like to think this blog has always had a place for this lineage — although, admittedly, it’s not my main area of expertise. Amidst the blogosphere’s patchwork of ideological perspectives, these threads were best explored by others, but a defence of accelerationism’s feminist valences has nonetheless been a regular feature here. (The last time was notably in response to another of Aly’s excellent blog posts, attempting to reconnect XF to the insights provided by accelerationism’s central ur-text, Lyotard’s Libidinal Economy — a connection squeamishly ignored by XF’s critics, even though it holds the answers to many of their concerns.)
But the question still remains: Why has this disarticulation between XF and accelerationism occurred in the first place? XF was arguably an attempt to intensify a vector that seemed to lead to an amputation. An acc-fearing feminism and a feminism-fearing acc found themselves firmly gripping two sides of the same saw. (Never mind Twitter spitting its dummy out the other night, it was clear that we were having a bit of a crisis when XF, and accelerationism’s feminist beginnings more broadly, had to be defended against other feminists rather than from any other explicitly acc contingent.) As ever, accelerationism is caught unproductively in the middle as all sides of the political compass try and use it as a vessel for vague, paranoid concerns.
Again, Ed’s excellent post drives home the fact that things are not as they used to be. But still: why? Aly’s reading list raises a number of valuable questions in this regard, some that should give everyone pause for thought.
Accelerationist thinking has long been a boy’s club — that’s undeniable. The assumption of ownership by male interlocutors has always been a point of contention, with some of the most important contributors to acc thought being chased off platforms not with pitchforks but through creepy replyguy tendencies. Theorybros are a scourge that many thinkers have struggled against and found the battle not worth fighting for, going quiet / private or disappearing altogether rather than masochistically fighting for a seat at the table, the other occupants of which having previously looked up to them for guidance. (I probably wouldn’t be blogging here still without early support and encouragement from Amy Ireland in 2017, who introduced me to the rest of Cave Twitter — I think the same is true for many people around these parts.)
Suffice it to say, if accelerationism’s feminist foundations are shocking to you, perhaps ask yourself why. What has led to this ground being obscured from your vision of this unruly thought? It’s long had a presence on every acc blog that matters, so why is a list that only lists its feminist (or at least female) influences the source of so much outrage?
The answers will be obvious to most. If they’re not to you, maybe take a look at yourself and ask why.
Following the recent release of the acc course written by Meta-Nomad and myself, I’ve been continuing to flesh out my side of the project in the hope of turning my material into a book draft. (Don’t hold your breath, it’ll take me a while yet.)
This version of acc’s genealogy that I’m newly sketching out for myself — contrary to Vincent Garton’s perennial wisdom — doesn’t (presently) include any explicitly feminist material, to my shame, but — following the recent Twitter drama around acc’s cyberfeminist beginnings — I’m now wondering about how this project is still relevant to that cyberfeminist trajectory, and how I might make space for it in my otherwise heavily localised considerations.
This is to say that my focus might be somewhat controversial in its own right. It isn’t much concerned with Land, or Deleuze and Guattari either, except in passing. Instead, it situates accelerationism within the immediate circumstances of its blogospheric emergence: the financial crash of 2007/08 and the critical impasse that left-wing thought seemed to be faced with at that time.
Alain Badiou called this impasse our “crisis of negation”. His argument, succinctly put, is no doubt familiar: we are capable of destroying the old but we are incapable of producing the new. Today I’m wondering to what extent xenofeminism and cyberfeminism are concerned with this same crisis in negation, albeit within feminist thought, that acc first sought to rectify more generally…
This argument regarding the crisis in negation has long been doing the rounds culturally — Mark Fisher and Simon Reynolds’ writings on hauntology made much the same claim. However it was Badiou (and, to a lesser extent, Žižek) who led the charge politically in the late 2000s.
With this long ignored Badiouian basis in mind, we might argue that accelerationism and hauntology are concerned with the same problems. Accelerationism, however, placed itself distinctly in opposition to its theoretical neighbour.
Alex Williams, on his long dead blog Splintering Bone Ashes, rejected hauntology as a “form of good postmodernism, as set against the bad PoMo of a rampaging retroism.” It is, he writes, “a cowardly move, lusting after utopias that never were, or which are now unreachable, a retreat into childhood/youth, just as trapped in the endless re-iterative mechanistics of the postmodern as the lowest form of retroism, merely in a hyper-self-aware form.” As a result, hauntology is too liable to falling on its own sword — and, in its melancholy, it would probably be happy if it did so — because it “cedes too much ground to what it attempts to oppose”.
Accelerationism emerges as a kind of political response to hauntology’s cultural ascendancy in this regard — the overbearing nature of its melancholic “end of history” stasis. Accelerationism, then, challenges Badiou, at the height of his (recently acquired) powers in the Anglosphere, with the same critique — he also cedes too much ground to what he attempts to oppose. Williams nonetheless draws on Badiou’s thought and then, notably, pushes it further. He writes:
Perhaps what [the financial crash] offers … is a chink in the armour of late capital, a Badiouian event, evading the usual in-situational structural determinations. In a sense Badiou would not recognise (economic) it really does give an opportunity (as did the crash of 1929) to recalibrate both the state-market relation and the type of economic theory deployed by governments. But this will be merely to retrench, to stabilise, to maintain the present system, in a new form, by whatever means necessary and available. Politically it is less clear, for in order that the potential this event offers to be fully exploited, we need a politics capable of fully evading even the kind of generic humanism Badiou’s politics (for example) proffers. For the impasse of the end of history can only be properly surmounted by a final nihilistic overcoming of humanism — in a sense even Badiou fails this test, his minimal-communist humanism not going far enough. What perhaps this might entail is a rethinking of a revolutionary position, built on the basis of a rethinking of the very notion of value itself.
Now, I don’t want to just regurgitate my research from my half of the acc course here, but suffice it to say that a renewed focus on Williams’ initial accelerationist texts has proved hugely informative for me as of late. (It was following this post quoted above that Noys responded: “that’s the sort of kakocratic thinking I’ve been calling accelerationism” and Williams (followed closely by Fisher) went “yoink!”)
I feel like a new sense of acc’s beginnings has given me a new appreciation of just how shit the conversation around it has become. Indeed, all the squabbling about what is and isn’t acc is not only futile but damaging when we fail to realise that what we are witnessing is accelerationism falling victim to the very forces to hoped to critique. This was articulated after the Christchurch shooting — Brenton Tarrant is the very subject that accelerationism first sought to critique — but accelerationism’s problems started long before he pulled a trigger.
What we failed to see, in the years prior, was how Accelerationism was similarly sliding from the “good” PoMo deterritorialising political heresy of the 2000s to a bad PoMo horroristic conservatism in the 2010s. It is the equivalent of Burial releasing an album of Arctic Monkeys covers and we run with it for the sheer “mad lad” cahones of it. Or perhaps the other way round — Alex Turner releases an “Archangel” cover for Record Store Day. The line between blessed and cursed runs thin and whilst we might get caught up in the lulz and the spectacle of it all, we should remain vigilant to the fact that this could be the system’s way of ironing out the dialectical movement that exists (with difficulty) between diagnosis and symptom. Before you know it, the world has moved on, and someone picks up that release and sees Burial and Alex Turner as natural bedfellows. Where there was, initially, a critical tension, there is now a flatness as a postmodern cultural consciousness eats its outliers.
Are we still able to affirm, after everything that has happened, Williams’ attempts to play chicken with these tensions in the hope they might break the system? I’m not so sure. He obviously no longer thinks so. But it remains relevant because this problem that Williams and others sought to address has still yet to be resolved. There is the additional irony that this problem is most relevant to accelerationism itself today. It has become entangled in the forces of PoMo it hoped to accelerate out from. Clearly some acc theorising had done nothing but place drag on that attempt.
(As an aside, it is worth noting, I think, that although Land’s influence looms large over accelerationism — the fury around Aly’s recent reading list seemed to come primarily from Land’s sidelining — many of the early accelerationists were critical of his fidelity to capitalism. Whilst his Nineties analysis of capitalism is DeleuzoGuattarian, it seems he later came to prefer its reterritorialising tendencies rather than call for a vigilance against them. This is to say that Land seems to absorb ideological extremes and others’ attempts to move past his thought in order to retain his own relevance, just like capital. Perhaps such a tactic is not to be rebuked in and of itself — we could just call to “learning” or “changing your mind” — but it certainly complicated his affinity with the neoconservative right in the present moment, which begs the question: To what extent does Land’s aping of capital through a cultural conservatism similarly cause drag on the system rather than lubricating it?)
(As an aside to this aside, this problematic becomes most apparent in the ways that Land absorbs and neutralises many critiques made against him by the early blogosphere; in the ways he adopts tendencies that were invoked by others to move beyond his Nineties work in order to furnish his new Noughties neoreaction for himself. Horrorism, for instance, is wholly associated with Land today, but it was Alex Williams who first used that term, borrowing it cynically from Martin Amis to describe “a non-dialectical amassing of negativity … a horror piled upon horror, a critical mass capable of pulling the subjectivity attached to the organic human substrate through to some nether-zone of dissolution, a Deleuzean becoming crucially without affirmation.” This was a dark Deleuzeanism proper — far darker than anything Andrew Culp could pull out of the blogosphere — which called for a political praxis of terroristic communism able to “destabilise the current state-capital bond … a kind of meta-terrorism, operating on the plane of capital itself … a capitalist surrealism [seeking] the exploitation of credit-based financial systems for their primary destructive potential … not merely to be thought on the ability to trigger vast crashes, which is readily apparent, but further their capacity to destabilise the consistency of value itself.” That horrorism is today associated with the worst kind of right-wing online edgelording shows just how successful Land’s reterritorialisation of the term has been.)
Where does accelerationism’s cyberfeminist foundation fit into all of this? I’d argue that G/Acc, most explicitly, was the first successful attempt to answer Badiou’s melancholy call. Feminism itself has been caught within its own crisis of negation, happy to destroy old gender norms but reluctant to build new ones (outside the purview of capitalist orthodoxy). Accelerationism’s adjacency to trans discourses is obviously relevant here. There’s no more accessible way to hack the matrix of subjectivity in the present than fucking with gender. G/acc recentred the cyberfeminist lineage and added to this the horrorism that trans discourse injects into a liberal establishment.
G/acc’s relationship to u/acc in this regard is wholly positive. U/acc flattened the playing field, attempting to destroy the build-up of misconceptions and divergences that obscured accelerationism’s striving for the new over the destruction of the old. Without ceding too much ground to the destructive tendency it hoped to critique, g/acc emerged as a product of that striving; the phoenix from the ashes.
Cyberfeminism has arguably always played that role in this thought. The outrage triggered by a reading list — a fucking reading list — that recentres this shows just how rotten and fatally ingrown (broadly speaking) accelerationism’s attempts to produce the new have become.