The displacement of the political consequences of wage labour relations away from the metropolis is not an incidental feature of capital accumulation, as the economic purists aligned to both the bourgeoisie and the workerist left assert. It is rather the fundamental condition of capital as nothing other than an explicit aggression against the masses. (..) Capital has always sought to distance itself in reality – i.e. geographically – from this brutal political infrastructure. After all, the ideal of bourgeois politics is the absence of politics, since capital is nothing other than the consistent displacement of social decision-making into the marketplace. But this ideal of total de-politicization, or the absolute annihilation of resistance to market relations, is an impossible megalomaniac fantasy, and Marx’s contention that labour trading at its natural price in an undistorted market (equal to the cost of its reproduction) will tend strongly to express an equally ‘natural’ political refusal of the market, continues to haunt the global bourgeoisie. The only practical option available to the rulers of capitalist societies has lain in the global disaggregation of the political system, accompanied by a regional distortion of the world labour trading system in favour of the working classes in the metropolitan regions (,welfare capitalism’). This is why a deep complicity has continued to exist between the form of the ‘nation state’ as international political agent and an economic order based upon the commodification of labour. Since it is of systematic necessity that the economic conditions of an undistorted labour market are accompanied by political crisis, the world order functions as an integrated process based upon the flow of market-priced labour into the metropolis from the Third World (on the basis of the economic form of capital production), and the export of political instability to the Third World from the metropolis (on the basis of the political form of autonomous national sovereignty). The global labour market is easily interpreted, therefore, as a sustained demographic disaster that is systematically displaced away from the political institutions of the metropolis. This process of displacement, which is the ultimate ‘base’ or ‘infrastructure’ of capital accumulation, is dependent upon those issues of ‘kinships’ or ‘marriage organization’ (the sexual economy of gender and race) which Marxists have often tended to consider as surface features of an underlying mode of production. (pp. 57-9)
These two aspects, the genealogical and the logical, are functions of a position of abstract masculine subjectivity coincident with the patronymic. This position is the proto-cultural fundament of everything that is able to count as the same. The tradition is thus rooted in a communication between culture and population, whose medium is the stability (‘identity’) of the male line. Modernity is not merely a compromise between novel forms of commercially driven social organization and this archaic cultural pattern of patrilineal exogamy, but more fundamentally, a deepening of the compromise already integral to any exogamy that is able to remain patrilineal. It is only by understanding the inhibitive function of patriarchies in relation to exogamic dissipation (an inhibition that is supremely logical in that it conserves identity, and which is for this reason violently xenophobic) that we can make sense of capital production and its tendency towards the peculiar cultural mutation that was baptised by Mussolini as ‘fascism’ . This is because the restriction of cultural synthesis, based upon a strenuous endogamy at the level of the national community, is the ultimate outcome of the concerted ‘liberalization’ of kinship organizations within (metropolitan) industrial societies. (pp. 60-1)
The women of the earth are segmented only by their fathers and husbands. Their praxial fusion is indistinguishable from the struggle against the micro-powers that suppress them most immediately. That is why the proto-fascism of nationality laws and immigration controls tends to have a sexist character as well as a racist one. It is because women are the historical realization of the potentially euphoric synthetic or communicative function which patriarchy both exploits and inhibits that they are invested with a revolutionary destiny, and it is only through their struggle that politics will be able to escape from all fatherlands. (p. 78)If feminist struggles have been constantly deprioritized in theory and practice it is surely because of their idealistic recoil from the currency of violence, which is to say, from the only definitive ‘matter’ of politics. The state apparatus of an advanced industrial society can certainly not be defeated without a willingness to escalate the cycle of violence without limit. It is a terrible fact that atrocity is not the perversion, but the very motor of such struggles: the language of inexorable political will. A revolutionary war against a modern metropolitan state can only be fought in hell. (p. 79, my emphasis)
For it is only when the pervasive historical bond between masculinity and war is broken by effective feminist violence that it will become possible to envisage the uprooting of the patriarchal endogamies that orchestrate the contemporary world order. (p. 80)
medieval christianity weakened the old patrilineal clannish (or kindred-based) systems because it insisted upon the avoidance of cousin marriage which reduced the genetic ties between extended family members and set the stage for the selection of very different behavioral patterns in parts of northwestern europe — “core” europe. (…) the long-term outbreeding of northwestern europeans, which began in the early medieval period, resulted in a new social environment for these populations. (…) with a new environment — in this case a new social environment — comes new selection pressures. (…) what sorts of traits would’ve been selected for in individuals in long-term outbreeding societies where there would’ve been less of a genetic payoff in being altruistic towards extended family? i think you would (or could) have greater selection for individuals having behavioral traits which drive them to contribute more to the broader community. since the payoff for aiding extended family was no longer so great in “core” europe after many generations of outbreeding (i.e. avoiding close cousin marriage), it might’ve begun to pay equally well — or well enough — to aid non-family members (rather than extended family members) — to cooperate with them in the hopes of receiving aid back. in a society where one doesn’t have an extended family to fall back on, it might be very useful to possess traits which enable the successful collaboration with non-family — being trusting and trustworty, for instance. a society of such individuals might very likely: be comprised of small-sized families; have a higher average iq since individuals had to fend for themselves more; have more (liberal) democracy, more civic-mindedness, and less corruption since everyone would be more oriented towards the commonweal and not towards their extended family members. homicide rates would be low, too. (my emphasis)
the second reason manorialism was so important was because this was the vehicle via which the ecclesiastical and secular laws against cousin marriage could be enforced.
the Left will need something similar, on a world scale, if this is going anywhere. radical feminism is something around those lines: the whole emphasis in women independence and it’s interseccional amendments help improve cross-racial outbreeding. this is not, of course, enough. something more is needed. something to ensure 1) international, cross-ethnic outbreeding; 2) the survival of the offspring at every generation. also, the burdens of childbearing and rearing have to be dealt with.
women that travel constantly and mass immigration from other countries may help. matriarchal organizations may be useful as well, but it needs more than just the paint of a fancy intellectual theory to it. it needs something next to religious belief (and its related institutions and rituals): some sacred duty of motherhood and sexual liberty, some sinful character to inbreeding within the nation and to sticking to one man all life long. some form of social networked support as well. a new prohibition of incest. or maybe just the old one, taken to its extreme.
as Land puts it:
The disaster of world history is that capitalism was never the progressive unwinding of patrilineage through a series of generalized exploitative relations associated with a trans-cultural exogamy, leading to an uncontrollable eruption of feminine (i.e. migrant) alterity into the father’s heartland, and thus to the emergence of a radical – or ethnically disruptive and post-patriarchal – synthesis. (…) Capital is the point at which a culture refuses the possibility – which it has itself engendered – of pushing the prohibition of incest towards its limit. (pp. 62-3)
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