I think many of us understand intuitively – even if our analytical frames lag behind – that capitalism is more than an “economic” system, and even more than a social system. Capitalism is a way of organizing nature.
The MIR was born on August 15, 1965, out of the confluence of several small currents of the critical left that at that time opposed parliamentarianism and the legalism of the majority of the left and aspired to construct a Marxist revolutionary organization, rupturing with electoral strategies and the state.
Revolutionary Union members weren’t going off to do some exciting actions and waiting for the rest of the world to rise up. This is heavy stuff. These young people basically said “I’m going to dedicate my life to making a revolution in the United States.”
The analysis of James’s thought elaborated here is only a preliminary to what we have called a counter-genealogy of race. Tracing this genealogy could assist us in overcoming the aporias that stall contemporary debates around race, and requires suspending any pre-given conception of the concept in order to shed light on the heterogeneous, and sometimes contradictory, historical instances of a counter-concept of race within struggles against racial oppression.
Underlying those points – which we might call tactical points about the usage of cybernetic technologies by revolutionary movements – is another larger, more strategic point: the changes in class composition which have been effected by capital in terms of its restructuring of the global workforce using automata and networks and, in the financial system, networks of automata.
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