Columns

What’s Left?

If you can’t tell the difference between glorification and ridicule—does it matter?
—Spencer Sunshine

I read recently that San Francisco’s Financial District, called “Wall Street West,” is being downgraded. The district is both downsizing economically and shrinking physically. Financial services are moving online and it’s just too damned expensive for employees in downtown banking and financial companies to live in the city anymore, thanks to the booming tech industry’s gentrifying impact on San Francisco. I remember back fondly to Sunday, February 16, 2003, when a quarter of a million people protesting Junior Bush’s invasion of Iraq shut down the Financial District and briefly the Bay Bridge. Mass anti-war protests continued to disrupt “business as usual” in Wall Street West for weeks to come.

I’d forged my leftist politics and love for street action during the ’70s, but America’s steady rightward reaction and the sudden international collapse of the Soviet bloc over the next two decades depressed the hell out of me. The resurgence of Left activism with the Iraq War was quite heartening. I wanted to be in the thick of those demonstrations despite having fractured the big toe and one of the sesamoid bones in my right foot in an accident several months before.

I was hobbling around in great pain but elated to be experiencing popular street politics once again, exhilarated to be roaming the city with a small group of friends demonstrating, blockading traffic, participating in impromptu sit-ins, engaging in general vandalism and mayhem, etc. I had my black bloc gear in hand, but I was in no shape to take part in those tactics.

Then, out of the swirling chaos, an odd vision materialized. Tony marched along Market Street at the head of a one-man parade. I’d known Tony from San Diego where he’d played in hardcore punk bands and belonged to an infamous Maoist communist party. We met again when we both moved to the Bay Area. Tony was a postmodern Leftist studying at UC Berkeley and in post-hardcore bands. Now, he was dressed in a pure black Army combat uniform, shouting anti-war slogans.

Black combat boots, black trousers with black tactical belt, black jacket over black t-shirt, black patrol cap, black megaphone. “1, 2, 3, 4; We Don’t Want Your Fucking War! 5, 6, 7, 8; Organize To Smash The State!” So why the all-black getup? Was it parody or was Tony serious? Had Tony gone full anarchist and was this a militarized black bloc outfit? Was it some homage to Third World socialist revolution, paying tribute to the VietCong and the EZLN? Had Tony joined the Army or the police? Was he now a Special Forces or SWAT recruit? Had Tony perhaps gone right-wing fascist and was he aping the Falange or SS wardrobes? Or was this all camp, an elaborate, theatrical performance piece? My signals were getting crossed.

I was simultaneously intrigued and bewildered, befuddled by the semiotic mixed messages. I’m in the middle of a three-part series on Third Positionism, a type of “red/brown” politics that claims to “go beyond Left and Right.” This politics is dead serious about mixing far-left and far-right elements into a confusing new type of Fascism that, in the case of Perónism, for instance, attempted to fuse extreme nationalism with pro-working class initiatives. Third Positionism might prove as baffling as my reaction to Tony, but it’s genuine.

Let’s talk instead of deliberate obfuscation by the far-right in throwing up ambiguous slogans, symbols, memes, texts, ideas, etc., calculated to muddy any political or social discourse. In Spencer Sunshine’s unpublished piece “Industrial Nazi Camouflage,”* he discusses the evolution of the industrial music scene, noted for its fascination with the taboo and transgressive.

Warning that it’s never a good idea to play with Nazi imagery because you can’t control how such imagery is interpreted, Sunshine is intent on figuring out who in the industrial music scene was innocently flirting and who loved Nazism, who was being ironic and who was offering a sophisticated critique, who was obsessed and who was willing to commit, who believed in fascism theoretically and who was engaged in fascist activism.

He periodizes that scene into a time when individuals and bands were fascinated with but not yet committed to Nazism, to active Nazi participation between 1986 to 1996, and finally to lying profusely about those involvements back in the day and their current fascist commitments. Ultimately, Sunshine suggests that if you can’t tell whether something is genuine or a joke, or someone is being upfront or engaged in camouflage, does it really matter?

Treat it all as fascism or fascist adjacent is what I say. The otherwise insipid, reactionary, ahistorical critique of the alt-right offered by Angela Nagel in Kill All Normies asserts that the far-right uses intentional obfuscation and ironic misdirection as deliberate tactics, as ways to maintain plausible deniability and camouflage their true intentions. They want normies to be confused about their true message, unable to know when to take them seriously and when to shrug them off.

Gavin McInnes loves to distinguish between a liar and a bullshitter in his sad career, which includes a lackluster stint as a comedian. His internet “talk shows” often featured calls to violence as in “I want violence. I want punching in the face.” But when his critics lambasted him for promoting violence he invariably deflected such criticisms by demanding “Can’t you take a joke?” In one motion, McInnes and his ilk throw out threats of violence while simultaneously denying they are being threatening or violent, masking their intentions with crude humor or irony that they then claim their viewers simply don’t get. It’s the perfect ploy for the far right to seed confusion among people trying to suss them out. The antifascist Left is neither confused nor amused, however.

What then to make of some supposedly unique, if bewildering aspects of the far right in the US? Both antifascist researchers Spencer Sunshine (“Decentralization & The U.S. Far Right”*) and Matthew Lyons (“Some Thoughts On Fascism and The Current Moment”) imply there’s an American fascist exceptionalism in the far right’s embrace of decentralization, in contrast to traditional Fascist totalitarian centralism.

George Lincoln Rockwell’s American Nazi Party pioneered the shift from white supremacy to white nationalism, allowing American fascists to parry Leftist calls for “Black Power/Black Separatism” with “White Power/White Separatism,” encouraging white nationalists to work with black nationalists along pro-segregation/anti-miscegenation lines, and developing the strategy of a white ethnostate that portended scenarios of side-by-side racialist nationalism.

Drawing inspiration from American history, two ultra-patriotic movements arose opposed to the power of the federal government; the Posse Comitatus movement of the 1960s (from posse comitatus common law traditions) and the Militia Movement of the 1990s (from the colonial/Revolutionary War institution of the independent local militia). Both took the States’ Rights Movement further right. Deeply distrustful of government beyond the county level, Posse Comitatus proposed the county sheriff as the highest lawful authority whereas the Militia Movement insisted that any armed citizenry organized into decentralized militia groups was the highest civil authority.

Given the various failures of the States’ Rights Movement, elements of these two movements within the Patriot Movement now propose extending white ethnonationalism down to county, municipal and individual levels, implying the possibility of an ethno-pluralism where decentralized racial nationalist enclaves can reside concurrently. Finally, there’s leaderless resistance as put forward by KKK member Louis Beam, which uses a decentralized, horizontal structure of small, independent cells to resist what they consider a tyrannical Federal government.

“[T]hese ethno-pluralist views can facilitate a politics that, on the surface at least, is not in conflict with the demands of oppressed groups,” according to Spencer Sunshine, who acknowledges it’s an “ethnic or racial pluralism that is opposed to multicultural and cosmopolitan societies.” Matthew Lyons argues that “[m]any of today’s fascists actually advocate breaking up political entities into smaller units, and exercising totalizing control [authoritarianism] through small-scale institutions such as local government, church congregations, or the patriarchal family.” Before declaring the US far right a unique American “wild west” Third Positionism however, consider that the alt-right’s flirtations with decentralization might be at the very least a purely defensive reaction to the exigencies of battling the Federal government. At most, it may be an outright deception designed to confuse and obfuscate. That the American far right on every level is enamored with the Führerprinzip leadership principle—from their own charismatic cult leaders to a president who governs by executive decree and routinely violates the Constitution—makes it likely in any case that the far right’s much vaunted decentralism will be the first thing abandoned come their fascist revolution. I’ve talked about the libertarian-to-fascism/alt-right pipeline before, a process as disingenuous as the industrial music scene. For me, the far right’s appropriation of the Left’s aspirations for freedom and self-determination is the sly semiotic joke here. And thus our differences with them do matter.

* Spencer says: Both essays are available as special items for Patron who give at least $2 a month to my Patreon. However, if you’re broke (and boy have I been there), drop me a line and I’ll send you copies: www.spencersunshine.com/contact.