Machinic Worlds, Indian Ghosts and the Existential Suturing of Settler Society

To begin to articulate this something-of-an-answer, I want to briefly zoom out from the level of the auto-ethnographic and auto/biographic and return to the level of the structural and the national. By doing this I hope to link my thoughts on these two whys—why do we tell our damage, especially to those who damaged us, and why are these narratives of damage so readily consumed—to thoughts that have already been articulated at the macro-level concerning the necessity of Indigenous dispossession and death (not only in the physical sense, but also in the sense of culture, politics, sovereignty and territoriality) and the stability and futurity of the settler state in the post-frontier period.


The Dead Won’t Die: Draft Thoughts on Leftist Necromantic Praxis

The late Mark Fisher in his theorization of the current postmodern capitalist condition, drawing on the thought Franco “Bifo” Berardi (2011), mused that we have born witness to the cancellation of the future (2014). Sure technological innovation and the colonization of everyday life by newer and newer technologies has continued—in fact it has been accelerating at an ever greater rate—but as a society and culture, at least for those of us resident within the confines of the First World it would seem, that this innovation is only deployed in an endless loop of pastiched re-iterations of previous cultural forms with only minimal, if any, change or growth between cycles. Borrowing from and extending Fredric Jameson’s work on the postmodern condition (1992), this endless loop of pastiched re-iterations of the past is for Fisher one of the key features of late-capitalism come capitalist realism (2009).


I use marxism or marxist concepts everyday but, somewhat to my own horror my interests in marxism have decidedly shifted in the direction of what I might call more “esoteric” interests (though, sadly, not he Fortean marxism of the Intergalactic Workers’ League). This is has been the path for the last few years. Maybe academia has finally beaten me down enough, much to what I know is my better judgement. While I still maintain, as I have outlined elsewhere, essentially a Third Worldist understanding of the relationship of core and periphery, nowadays my uses of marxism are more Fisherian in orientation, what I have taken up jokingly calling postmodern neo-marxism; because fuck that Kermit the Frog sounding Jungian-Supremacist Jordan Peterson. More importantly though, as I have also talked about elsewhere, it is subsumed within a broader decolonial theory and praxis.