Internazionale Comunista di Debaser

Pills of OUR History (25)

If, in the face of the control over the lives of hundreds of thousands of people by an oppressor who not only claims to govern them politically and economically but effectively reduces them to slavery to the extent of deciding their ability to identify themselves not only as a people but as individuals, going so far as to massacre them both officially and unofficially when it suits them best, the only solution left for the oppressed is violence. Those who today stand for Peace in Palestine are with Israel, and there is no discussion regarding Hamas that can hold. The provocations and violence perpetrated in Jerusalem this spring and the massacre in Jenin, which went unnoticed, are just the tip of the iceberg of the murderous arrogance of the Israelis in this terrible year that has seen complete silence and indifference even towards another oppressed people, the Armenians. In 1988, a sincere Armenian internationalist and socialist, who died fighting for the annexation of Artsakh to Armenia, wrote disillusioned by the silence of the Soviet Union (now at its end) and the entire international community regarding what was happening (Artsakh has effectively ceased to exist these days):

"I believe that well-meaning Armenians will maintain friendly relations with their Azerbaijani neighbors. We are aware that in the Soviet Socialist Republic of Azerbaijan, there are true internationalists, genuine communists, friends, and we will not forget that these Azerbaijani compatriots risked their lives to defend Armenians against the fierce nationalists in Sumgait (see the pogrom of 1988). It is a true disgrace, however, that recent events, coupled with the opposition to the will of the people of Artsakh by Azerbaijani officials, indicate how to this day the nationalists continue to control the republic. For over 60 years these nationalists have ignored the will of the people of Artsakh. Their criminal passivity (when not tacit complicity) in the face of the massacre in Sumgait indicates that the true Azerbaijani communists are powerless against the racists."

(Monte Melkonian, 1957-1993)

What he wrote then (and today) about the Armenian situation holds as much for Israel and the Israelis as it ever has.

Pills from OUR History (22):

It's hard to say if we'll meet again because if we're right, we will all end up, you included, in the void from which there is no return. If you were right, however, a nice hellish rendezvous won't be excluded.
So, many regards Joseph; unlike the treacherous eat-and-runners who came to see you, we have always preferred the Iosifs.

"You have to see them when one of their little big men has died; they feel at home in that sublimity of vestments, banners, and masses. They flock to public exhibitions, men, women, small children eager for good examples. On those days, there are large, silent black herds escorted by the police; when evening falls, when the number of vehicles decreases, only the damp patter of the guests in the church during weddings and funerals can be heard. The soft stone faces don't stir their lips, heads are bowed, and everyone’s heart is full of that rot called 'majesty of death.' A magnetic and mysterious attraction drags them next to the corpses like insects grazing in line on the carcasses of small animals; moles, weasels, rats. Poor in divinity, they feel lucky to have a dead person to worship between one break and another of their work. Nothing to put under their teeth. So many carcasses. They sniff the pompous sorrow of important families finally equated with the anonymous throngs. What joy to advance between wooden railings, take off their hats, say 'In the name of the Father!' That contact recharges them like old batteries. They revel in their dead, finally accessible, with their protruding teeth, sunken cheeks, and double chins."

Paul Nizan

What can we learn from the Russian-Ukrainian conflict?

These days, among us comrades, we hear all sorts of things. Some, driven by superficial humanitarian motivations, send aid or fully support Ukraine’s aggressive, nationalist, and pro-NATO cause without even realizing it. Others, whether confused Stalinists, red-brown individuals, or conspiracy theorists, genuinely believe that Russian interests, being anti-imperialist against the Yankees, promote social progress and even antifascism (hahaha). It all boils down to a Manichean view where the rightful criticism of Gramscian indifference turns instead into a sports-style cheering, where you root for one side or the other just like when as children your teacher asked if you preferred Athens or Sparta (I’ve always rooted for the latter). The great absent from every discussion on this matter is the class consciousness of the comrade you’re speaking with and, in reality, ours as well.

Inevitably, in discussing the conflict, historical and geopolitical reasons are laid on the table, where an attentive comrade on these topics might find that one less country in the Yankee imperialist orbit is still a point gained. Nonetheless, the real politics are left outside the door. A true comrade faced with events like this should always remember Lenin’s lesson, who while advocating for proletarian neutrality in the conflict among nations during World War I, killed two birds with one stone by leading the proletarian revolution in his own country, still largely feudal at the time.

So the lesson remains the same and spans over a century: THINK OF OURSELVES! And this does not mean reaching a Buddhist-like individual and social awareness, but rather thinking of our own interests as the interests of the social class we belong to. While we waste our time believing we are the statesmen who can debate geopolitics (as if we were the ones deciding anything), it would be better to tune our antennas and analyze the present situation and the consequences these events can have in our lives. The certain facts for us are few: an executive (Draghi and Co.) that is now always imposed from above, desperately seeking a solidity that is acceptable for the European and international economic system, reinforcing the authority of our local capitalists and lobbies, who while they weep poverty on TV and claim to be spokespersons for who knows what reforms through their political puppets, are actually rubbing their hands at the absence of real social conflict (no vax and no green pass are merely the other side of conformity) that the previous years have imposed and will continue to impose thanks to various states of emergency, now as necessary as requests for trust.

While they further impoverish us by exploiting us doubly, we should realize that the first real enemy is the salary that keeps us from ending up under the bridges (for now). THINK ONLY OF

What can we learn from the Russian-Ukrainian conflict?

These days, among us comrades, we hear all sorts of things. Some, driven by superficial humanitarian motivations, send aid or fully support Ukraine’s aggressive, nationalist, and pro-NATO cause without even realizing it. Others, whether confused Stalinists, red-brown individuals, or conspiracy theorists, genuinely believe that Russian interests, being anti-imperialist against the Yankees, promote social progress and even antifascism (hahaha). It all boils down to a Manichean view where the rightful criticism of Gramscian indifference turns instead into a sports-style cheering, where you root for one side or the other just like when as children your teacher asked if you preferred Athens or Sparta (I’ve always rooted for the latter). The great absent from every discussion on this matter is the class consciousness of the comrade you’re speaking with and, in reality, ours as well.

Inevitably, in discussing the conflict, historical and geopolitical reasons are laid on the table, where an attentive comrade on these topics might find that one less country in the Yankee imperialist orbit is still a point gained. Nonetheless, the real politics are left outside the door. A true comrade faced with events like this should always remember Lenin’s lesson, who while advocating for proletarian neutrality in the conflict among nations during World War I, killed two birds with one stone by leading the proletarian revolution in his own country, still largely feudal at the time.

So the lesson remains the same and spans over a century: THINK OF OURSELVES! And this does not mean reaching a Buddhist-like individual and social awareness, but rather thinking of our own interests as the interests of the social class we belong to. While we waste our time believing we are the statesmen who can debate geopolitics (as if we were the ones deciding anything), it would be better to tune our antennas and analyze the present situation and the consequences these events can have in our lives. The certain facts for us are few: an executive (Draghi and Co.) that is now always imposed from above, desperately seeking a solidity that is acceptable for the European and international economic system, reinforcing the authority of our local capitalists and lobbies, who while they weep poverty on TV and claim to be spokespersons for who knows what reforms through their political puppets, are actually rubbing their hands at the absence of real social conflict (no vax and no green pass are merely the other side of conformity) that the previous years have imposed and will continue to impose thanks to various states of emergency, now as necessary as requests for trust.

While they further impoverish us by exploiting us doubly, we should realize that the first real enemy is the salary that keeps us from ending up under the bridges (for now). THINK ONLY OF

Pills of OUR History (16)
Between inside and outside, there is no difference.

"We all deal with a difficulty [...] social, of a cultural nature and undoubtedly negative: we have not been educated to live long with contradictions. Such an ability, that is, inner resilience, requires strong humility, a conscious acceptance of one’s limits that clashes squarely with the individualism that most are soaked in from childhood. It may happen, then, that in order to exorcise fear, the conscious compromise on behavior gradually transitions into a compromise of consciousness, shifting the threshold of the unbridgeable. It is the beginning of the fall on the path of dehumanization.
I will now describe this potential fall in an inevitably abstract way. I will outline the mechanisms that, from an ideal standpoint, often lead an individual to dehumanize themselves but which, fortunately, encounter real-world resistances, a process far from linear: one falls in the first part of the journey, one rises again in the second...
False consciousness is essentially a matter of making a virtue out of necessity, a gradual removal of the awareness of conflict, and of the positivity of its existence within consciousness. The loss of inner balance is a sort of sin of pride; one becomes unable to recognize one’s limits and instead becomes capable of lying to oneself. The individual then constructs a false unity—false because impossible—between consciousness and behavior. They represent to themselves an increasingly fantastical world, in a solipsistic spiral that I believe resembles that of the paranoid, where others become increasingly unreal or surreal, more and more “tools” or “obstacles.” The boundary between fantasy and reality becomes thin and confused, as does that between lies and self-deception. For example, it often happens that between one cell and another, someone’s desire becomes a “voice” which, for others, will become a certainty to be spread until it transforms into a collective illusion. In all prisons throughout time and countries, there is always an anticipation of some project of clemency or an event that will inevitably change things for the better. The need for hope becomes an “infantile” attitude, an expectation that entrusts one’s future to others, rendering the boundaries between fantasy and reality ever more tenuous [...] we are dealing with a childish regression, childish because it discharges responsibility, discharging responsibility because it self-justifies: it indeed leads the subject to find in themselves a coherence that can increasingly disregard behavior, becoming less and less aware of it. The former, in fact, represents themselves as someone to whom much is owed because they are good, whereas the latter is someone who owes nothing to anyone because they have received only harm. And as the inmate distances themselves from a sense of reality, we will notice that this corresponds to the acceptance of the reality imposed by prison. While the mind...