Paula Zerzan

Hi FE Folks,

After reading the two letters (FE #287, October 28, 1977) responding to my article in the August FE (#285, August, 1977), I have decided to abandon the use of the term “terrorism,” because I think it does tend to obscure more than it clarifies.

I agree with Laurance Kisinger that there is nothing essentially terrifying about an empty government building or an isolated utility being blown up; but I don’t think that there is necessarily anything revolutionary about it either. I don’t think that this kind of activity is “mindless violence” as Ervin—who obviously refused to really read the article on principle or perhaps sent his letter to the wrong address—asserts. But we all have to become more aware of what challenges and what perpetuates the status quo.

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Much of primitivist theorist John Zerzan’s early work appeared in the Fifth Estate. His Cassandra-like predictions of imminent collapse of modern society began in 1976 with his FE article, “The Decline and Fall of Everything” [FE # 268, January, 1976]—a compendium of statistics of social dislocation.

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In the late 18^th and early 19^th centuries, the rise of capitalism was met by bitter and intense resistance. Its establishment was only effectuated by the imposition of the factory system as a method of social control. The result was a tamed working class and a degradation of labor which lives today at the core of the marxist conception of socialism.

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In a fairly recent booklet, I came across a very standard view of pre-modern class society. It was stated that the life of the individual was completely controlled, and based on something quite external to him.

“The central mode of experience in pre-capitalist society was the event, principally the religious/historical event—Christ on the cross,” it explained further.

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“Amid All the Camaraderie is Much Looting this Time; Seeing the City Disappear.”

—Wall Street Journal headline, July 15

The Journal went on to quote a cop on what he saw, as the great Bastille Day break-out unfolded: “People are going wild in the borough of Brooklyn. They are looting stores by the carload.” Another cop added later: “Stores were ripped open. Others have been leveled. After they looted, they burned.”

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“Few books today are forgivable. Black on the canvas, silence on the screen, an empty white sheet of paper, are perhaps feasible.”

— R.D. Laing, The Politics of Experience

—a philosophy, a school: private property

—a substitute self-identity

—a barrier to life: mediation

—dependency

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FE Note. The December 1976 Fifth Estate carried a critique by Charles Reeve (see “The Revolt Against Work or Fight for the Right to Be Lazy,” p. 9) of the contentions of John and Paula Zerzan that the crisis point in capitalism today revolves around worker alienation, job refusal, sabotage, absenteeism, etc. Reeve asserted that on one hand, the significance of this phenomenon is overplayed by the Zerzans and on the other, that to the extent that it does exist, it represents nothing new in workers’ struggles.

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The landscape of capitalism is a global one, existing everywhere with only minor variations. But this universal reign of the paycheck and the price-tag is approaching a state of crisis, becoming noticeable to all but those whose idea of politics excludes everyday reality.

Naturally enough, this crisis of the spirit, this nearing collapse of daily routine, is reaching its most acute forms thus far in America, capital’s most advanced arena.

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The argument that the advent of capitalism brought a rise in the standard of living for workers has been refuted before, but is shown graphically in these two prints. Prior to the dominance of the capitalist economy and the establishment of the first factories in England, manufacturing was done in small shops and cottages overseen by a working master craftsman employing several apprentices and helpers. At left is a typical 18^th Century establishment (1740) using foot and crank powered lathes. Large windows were the only source of light and regulated working time.

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