the aim

the argument

traditionalist discourse on revolution has failed to realize the potential of action to upend social constructions. there is a need to build out a fluid, non-structuralist, or non-traditionalist approach to revolution that rids the centering of the intellectual theorizing of the world, and the use of the word ‘revolution.’

1. substantiate the definition of the state as a mediation of class antagonisms

2. note the objectification of the state’s ultimate power to who lives and who dies through the creation of the ‘citizen’

3. yet, realizing the state’s physicality as not the singular focus of this transition, but power-relation is the nexus of oppression, existing far beyond the state as its own invasive, and as the most corrosive phenomenon

4. and the recognition of this all as the innate consciousness to the status of those created as subjects to this oppression, leads to the summation of these truths as only solvable by the waging of a state-ending, power-ending ‘diavolution.’

the framework

1. [lenin]

   >

2. [mbembe]

   <

3. [foucault]*

   >

4. [fanon;  brighenti]^

   >

5. [ahmed]~

the claim

• reality and the experience of frontline communities is more important than the detached intellectual exploration of revolution.

• ‘diavolution,’ the varied process of working through identified problems as they arise, to develop a means and expression of resistance is a more fitting notion of revolution

• ‘citizen’ liberation is impossible for the marginalized, as the antagonisms that offer sovereignty to the ‘citizen’ are based on the oppression of the latter.

• liberation can be understood through:

  *the necessity of plural resistance; invocation of the subjugated knowledges as healing and restoration once

  ^the disordering and dismembering of the colonial is achieved, continued, and

  ~conceiving pain and the trauma of oppression as external, maintaining the internal

contributions

• ‘diavolution’ of the:

collective, requires the conception of:

diversed-collectivity >

+ operates within a kind of ‘diavolution’ to affirm the capacity of marginalized folks to author their form of action as they desire, wage it, execute it, and simultaneously engage in deep, horizontal relation that sets forth an unknown vision that is agreed to support the transition of the oppressions each group respectively faces

+ the fluidity of basic self-defined collective affinity, the recognition of the oppression before them, and the importance to conceive of it in their own sovereignty is more important than who is tasked with what, who receives credit, and the means to which these ends of revolution are taken up.

+  it is a manifestation of:

collective desire to be in movement and motion towards goals that are aligned in discarding, disframing, and disordering the existing system

+ it is enacted through:

the recognition of a non-hierarchical, non-organized, non-defined anti-structuralist movement of collective individuals in their locale branching horizontally to support the work of other marginalized folks in their pursuits.

a wave synchronization of these diverse-actions are motioning a comprehensive dismantling of the state from the perspective of the respective collectives, abridged in the respect, connection, and vision of the end of these forms. 

+ it provides the marking of sovereignty for those unable to be sovereign and repatriate the ills of society through the forcefulness of these directed actions, everywhere and always, until it no longer exists.

x different from anarchism, as it rationalizes the intersectional, non-class specific, but all oppression incorporated, and non-end or vision related— there is no finish to this process, the process itself is the end.

• the diavolution of the:

self is recognized through a twofold process:

1. rewilding and renaturalization

   the individual once erased from their collective consciousness and the burden of the oppressions maintaining that collective, there is an isolation of self that is separate from what was known and must be understood as itself.

   • post-disordering, rewilding serves reorder what was natural by

     restoring the native person to its natural state, de-state, and de-collective statuses, and renaturalizing of this native person to enact the intentional re engagement, inclusion, and focusing of the natural world into their everyday conception of life.

   • a new temporal moment is created in this process and recognizing Traditional Ecological Knowledge (TEK)

     to guide the ascription of the self to forms of time that are more befitting to the sustenance of the natural world, the progression of life in its eternal clock, and the recognition of the environment as the ultimate force of progression.

   • ultimately, the injured, and decimated population of the liberated collective would inherit its land back, with the stain of its oppression, and extend themselves, as individuals, to make the hard journey of developing a sense of self authentic to them.

   • the new axiology of the space of self liberation requires the ongoing relearning of the unlearning.

   • the revolution of self is the taking over of the body and the disordering of the assumed notions of how it is and should be, by being open to the fluidity of existence.

   • the healing of what is within and the world around them would arrive from the promotion of the essence of being.

     
     
     

2. essenceship

   This term values the immediacy of the self to state that the isolation of the journey of purpose as the greatest expression of life and the most endearing relation of conscious beings to one another.

   • the liberated consciousness must be cultivated to respect the utility and invention of the self as a state of true, natural being. 

   • the affirmation of self should guide one to find the purpose of their recognition of the self,

   • and express that insofar as it fulfills the self, in relation to being connected and supportive of others ability to do the same.

   • essenceship poses the sole expression of life as the building of self through its fluid journey and the relation developed in that process with others (allowing both the self in its journey and community to both thrive).

   • The subconscious and unconscious is so deeply embedded in these corrosive forms of oppression that the liberation of self requires an additional step of recognizing this pain and reversing the bodily internalization.

   • Pain and harm are external, and can only be understood as surface that impresses itself upon the self and the body.

   • Distance the self and internal from the external experience of oppressive condition.

   • Healing then is understood as maximizing the external as cause for the internal is a place of conception that uses the means of liberatory engagement to remove the external pain, and the maintenance of the self desire, self freedom, and self choice as the foremost goal of essenceship, in concert with others.

   • Thus healing is an enterprise of reinvigorating that which was dominated, and realizing the continual quest for self-actualization through exploration, exposure, and openness of the body to the surfaces that are unfixed and boundless.

structure

To better understand the interplay of this project in its theory and contribution is derived from and rooted in the praxis of existing groups and work.

future

Envisioning this transformation requires us to imagine and seek to understand how best to realize this world.