We got some very interesting questions recently in Empyre and we’re trying to answer them:
a few questions i´d like to ask hilan and fabiane
what does it mean to work in an errorist manner?
can you send examples from the handbook of esquizotrans pornography?
what is the ‘esquizerda’ (the esquizoleft) ?
what does the organization of trans or esquizoleft community look like in brasil?
One of the pervasive ideas of the esquizerda is that of proliferation.
We want to be on the side of overbeing, of the excesses, of what escapes borders and containers.
One can find here a commitment to an ontology of potencies, an ontology of items hosting possibilia.
We model our political outfit on provocation, on seduction, on friction; we are interested in queer, in movements of displacements, in all sorts of recombinations.
The world is full of materials, speeds, intensities and forces to be recombined, displaced and made queer.
In fact, we assume that there should be no room in politics for hating the world and we take esquizerda to be scarcely about bottlenecks, fences or passwords – it is rather about a confederation of what goes overboard. Not about inclusion but about the unfitting – finding ways, whenever possible, to make it fit even less.
We are to the left of any established power – including that of the individual consumer, the money-holder and the property-owner. We take property to be a bottleneck – we hold that to proliferate is to flow.
We also take a stance against the image of people as subjective monarchies where a crowned king reigns over the land (the body, the desires, the potencies, the superfluous items that could be the building brick for new singularities).
Our bodies are more like platforms for different magic happenings and character that flow through us – we are made of the stuff Santeria houses are made of. We tend to engage in favor of seeing a body not as a property of someone, but rather as an assemblage of singular potencies.
The attempt to bring experience to the reach of the body has been our daily challenge; as much as to broaden the perception of bodily signs that find no place in the matrix of intelligibility.
We celebrate the strange human movements that are not organized in rallies or demonstrations, nor in unions but that insist in performing some gestures that fail our gaze forged in a logic that never had room to everyone and perhaps will never have as much space as there are singularities.
We don’t do much of some traditional values of the pre-esquizo left – such as equality among all people: people are holders of diversity and in order to flow need different opportunities.
The slogans will be something such as: let it flourish, let the inspiration take place, let what is coming up conspire. A favorite 68 graffiti: “être réactionnaire c’est justifier et accepter la réforme sans y faire fleurir la subversion”.
To mention some crucial issues very briefly: we want to find ways for our lives to flow and proliferate more than capital – even though we sometimes are under the impression that we are to eventually go hand in hand with it. Try not to go against it but rather in different speeds – slower or faster than the way it flows. Or try to use its energy to promote other fluxes.
The esquizerda naturally considers error as part of the endeavour to proliferate. Against the judging of action in terms of its ends, it promotes error and celebrates the errorist international. Life and error are intertwined sisters in arms.
To work in an errorist manner is to allow action to go together with thought, to enhance it, so to speak. Instead of planning everything, let the action take its course: subversive performance is about the courage to challenge, even the courage to challenge the idea that a (specific) end is to be attained.
Errorism for us is also seizing the moment: not much rehearsal – let jam sessions do the jamming.
We have been promoting events that mix together issues such as: queer, free software, noise, electronic music, river-bed washing songs, media activism, urban activism, prostitution. We try to create environments that could intensify some singular variations… and we can call this schizo-analysis… bring these discussion to the realm of unfitting experimentation through all kinds of human and nonhuman machinery in order to amplify, intensify, propagate and promote some immersion in a noisy environment. We take noise to be crucial – an element of our reflections on democracy.
Our next events are going to make noise still more central. Our past actions involved events with homeless people in São Paulo, within the struggle for abolition of mental health institutions in Brasilia, related to indigenous prostitution in Manaus (the Amazon), in Eroticomia in Rio, promoting Balleckett dance in Feminist gatherings, being part of submidialogia and ETCETERA/BR in Bahia. In all these cases, we experimented with the ideas of immersion, collective production and micro-schizo politics.
We are trying to do some of what we mentioned in the handbook of esquizotrans pornography. It is mostly about intersex and transsex eroticism – queer and cybergendered. It is being written in Portuguese, and we enclose below a fragment based on a case that Butler describes and considers in her Undoing Gender.
Finally, about the movement in Brazil. We are starting something (hopefully) that has some echoes in the queer movement and within some feminist circles. We currently have a column in the Monde Diplomatique – Brazil. We fancy ourselves a renewal of the new left, our emphasis is often on subversion: we take subversion as capable of being as pervasive as capital. Let it spread.