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# Speculative Dérive
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# Speculative Dérive
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A speculative prelude emerges from imagining a Bhopal of the near future, describing lines of escape from this ring of fire that is the postcolonial city under the totalitarian surveillance of a Hindutva-to-come:
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> A speculative prelude emerges from imagining a Bhopal of the near future, describing lines of escape from this ring of fire that is the postcolonial city under the totalitarian surveillance of a Hindutva-to-come:
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In the Bhopal of 2182, from the benthic wastes of the upper and lower lakes, long dried by the desert sun, toxic storms of Methyl isocyanate dust blow through the Idgha hills. The unhinged doors and broken windows of abandoned NRI villas creek in mute protest to the poisonous miasmas of “MIC-dhool.” In underground communes, AtiDalit Panther groups, pluri-Muslim anarcho-communist cells, Neo-Darindic tantric cults, trans, hijra, and *queewome* collectives form opaque solidarities with post-tribalist indigenous communities of resistance. Together they survive “life” underground. In the day-to-day social reproduction of their self-organized communes, which they call *inquilaab ki jadon* (rhizomes for revolution), and across and through the many labyrinths of tunnels used in their periodic insurgencies, tactical sabotage expeditions, and pirate communication lines, these subalternized “surplus populations” were at war. These proleptic social configurations of prefigurative politics struggled with the contradiction of being and becoming within and against Pak-Hindutva® socio-ecological domination. Transmitting different resistant intensities and abstract rhythms through the hijacked frequencies of pirate radiowaves, they denounced the ossified Pak-Hindutva fascist military and creato-productivist exchange hegemony. But sometimes it felt as if only the MIC-dhool miasmas wafting through the empty white hills of old Bhopal were listening to their intermittent transmissions, mocking, waiting for them to inhale their poison which had, after centuries of chemical pollution, become indiscernible from the burning surface air. In entangled ecologies of pirate care they carve out a life worth living underground. This is not easy, as the negotiations in the people’s tribunals and horizontal assemblies have broken down again and again. Underground but still in between the locked machinery of algorithmic registration, surplus populations shield themselves from the merciless sun that daily pushes temperatures above 65 degrees in the shade. But there is little shade from fascist RSS-squads sent to police “insubordination” in these apartheid territories sealed shut with electrified fields of quantum info-matter in Pak-Hindutva®’s Laxman Rekhas.™ The pirate *jad* (rhizome) against the ati-fascist *rekha* (security firewall). Each surplus population had to submit members of their own communities to serve in the Pak-Hindutva® mines, police, or for the suicide missions in the military campaigns trying to secure the occupations in Kashmir, Palestine, and New Ceylon. The time of the Tribute was drawing nigh, and there was no line of escape. The self-organizing algorithms were long ago coded to automatically register each worker during the implanting of population-specific affect-chips, and through the meticulous tracking of each worker through the regulatory regimes of Pak-Hindutva®’s Sex-Police™. For these subaltern hacker communities, the future was still and forever “an emergent property of practice.”[^5] How are the conditions for their *jugaad* modes of life to be sustained?[^6] The nano-credit bots patrolling the empty maze-like streets around Moti Masjid sing their siren songs of easy financialization for backbreaking extractive work in the krïltïn mines down south, or for renting out what was left of the M-bodycaps of the newly indebted workers returned spent from laboring in those mines. The technologies were new but parasitic on past assemblages of capital, code, desire, financialization, resistance, and extraction . . .
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> In the Bhopal of 2182, from the benthic wastes of the upper and lower lakes, long dried by the desert sun, toxic storms of Methyl isocyanate dust blow through the Idgha hills. The unhinged doors and broken windows of abandoned NRI villas creek in mute protest to the poisonous miasmas of “MIC-dhool.” In underground communes, AtiDalit Panther groups, pluri-Muslim anarcho-communist cells, Neo-Darindic tantric cults, trans, hijra, and *queewome* collectives form opaque solidarities with post-tribalist indigenous communities of resistance. Together they survive “life” underground. In the day-to-day social reproduction of their self-organized communes, which they call *inquilaab ki jadon* (rhizomes for revolution), and across and through the many labyrinths of tunnels used in their periodic insurgencies, tactical sabotage expeditions, and pirate communication lines, these subalternized “surplus populations” were at war. These proleptic social configurations of prefigurative politics struggled with the contradiction of being and becoming within and against Pak-Hindutva® socio-ecological domination. Transmitting different resistant intensities and abstract rhythms through the hijacked frequencies of pirate radiowaves, they denounced the ossified Pak-Hindutva fascist military and creato-productivist exchange hegemony. But sometimes it felt as if only the MIC-dhool miasmas wafting through the empty white hills of old Bhopal were listening to their intermittent transmissions, mocking, waiting for them to inhale their poison which had, after centuries of chemical pollution, become indiscernible from the burning surface air. In entangled ecologies of pirate care they carve out a life worth living underground. This is not easy, as the negotiations in the people’s tribunals and horizontal assemblies have broken down again and again. Underground but still in between the locked machinery of algorithmic registration, surplus populations shield themselves from the merciless sun that daily pushes temperatures above 65 degrees in the shade. But there is little shade from fascist RSS-squads sent to police “insubordination” in these apartheid territories sealed shut with electrified fields of quantum info-matter in Pak-Hindutva®’s Laxman Rekhas.™ The pirate *jad* (rhizome) against the ati-fascist *rekha* (security firewall). Each surplus population had to submit members of their own communities to serve in the Pak-Hindutva® mines, police, or for the suicide missions in the military campaigns trying to secure the occupations in Kashmir, Palestine, and New Ceylon. The time of the Tribute was drawing nigh, and there was no line of escape. The self-organizing algorithms were long ago coded to automatically register each worker during the implanting of population-specific affect-chips, and through the meticulous tracking of each worker through the regulatory regimes of Pak-Hindutva®’s Sex-Police™. For these subaltern hacker communities, the future was still and forever “an emergent property of practice.”[^5] How are the conditions for their *jugaad* modes of life to be sustained?[^6] The nano-credit bots patrolling the empty maze-like streets around Moti Masjid sing their siren songs of easy financialization for backbreaking extractive work in the krïltïn mines down south, or for renting out what was left of the M-bodycaps of the newly indebted workers returned spent from laboring in those mines. The technologies were new but parasitic on past assemblages of capital, code, desire, financialization, resistance, and extraction . . .
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What the critique of social reproduction in Marxist and anarchist feminist pirate care ecologies and their prefigurative permutations does is question the entire binary between use and exchange values. What then happens to the exchange abstraction in the prefigurative politics of pirate care or *jugaad* ecologies, and how is that abstraction refused in solidary participatory action research? Everywhere it seems market forces assert their dismal science on and over the heads of the subaltern bodies, classes, races, sexes, genders, ecologies, and castes. In practices that foreground the metabolisms of racial capital’s valorization, production, distribution, extraction, and accumulation regimes and circuits communist and anarchist pirate care upturn the seemingly natural distinction between use and exchange in racial and caste capitalist valorization.[^7] Here anti-fascist attention is a dangerous supplement to the critique of the value form in racial capital, which simultaneously both includes and excludes the history of African slavery, ongoing indigenous genocides, settler colonial regimes of accumulation, Dalit refusal and self-organizing, transgender becomings, and the care networks of South Asian coolies in the Caribbean. As Graziano, Mars, and Medak put it, “In a world ridden with ecological depredation, gendered violence, racial capitalism, and imperialism, not letting others perish and die is anti-systemic.”[^8]
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What the critique of social reproduction in Marxist and anarchist feminist pirate care ecologies and their prefigurative permutations does is question the entire binary between use and exchange values. What then happens to the exchange abstraction in the prefigurative politics of pirate care or *jugaad* ecologies, and how is that abstraction refused in solidary participatory action research? Everywhere it seems market forces assert their dismal science on and over the heads of the subaltern bodies, classes, races, sexes, genders, ecologies, and castes. In practices that foreground the metabolisms of racial capital’s valorization, production, distribution, extraction, and accumulation regimes and circuits communist and anarchist pirate care upturn the seemingly natural distinction between use and exchange in racial and caste capitalist valorization.[^7] Here anti-fascist attention is a dangerous supplement to the critique of the value form in racial capital, which simultaneously both includes and excludes the history of African slavery, ongoing indigenous genocides, settler colonial regimes of accumulation, Dalit refusal and self-organizing, transgender becomings, and the care networks of South Asian coolies in the Caribbean. As Graziano, Mars, and Medak put it, “In a world ridden with ecological depredation, gendered violence, racial capitalism, and imperialism, not letting others perish and die is anti-systemic.”[^8]
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# Notes
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# Notes
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[^1]:
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[^1]: Glissant, Édouard. **. University of Michigan Press, 1997, 189-194.
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Glissant, Édouard. *Poetics of Relation*. University of Michigan Press, 1997, 189-194.
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[^2]:
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[^2]: Ingold, Tim. **. Taylor & Francis, 2011; Negri, Antonio. "La forma Stato: per la critica dell'economia politica della Costituzione." (1977).
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Ingold, Tim. *Being Alive: Essays on Movement, Knowledge and Description*. Taylor & Francis, 2011; Negri, Antonio. "La forma Stato: per la critica dell'economia politica della Costituzione." (1977).
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[^3]:
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[^3]: Foucault, Michel. **. Paris: Gallimard, 1975; Deleuze, Gilles. “Postscript on the Societies of Control.” *October* 59 (January 1, 1992): 3–7.
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Foucault, Michel. *Surveiller et punir: Naissance de la prison*. Paris: Gallimard, 1975; Deleuze, Gilles. “Postscript on the Societies of Control.” *October* 59 (January 1, 1992): 3–7.
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[^4]:
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[^4]: Serafini, P. (2024). ". *Theory, Culture & Society*, March 28; Toscano, Alberto. **. Verso Books, 2023; Rai, Amit S. **. Duke University Press, 2019.
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Serafini, P. (2024). Art, Extractivism, and the Ontological Shift: Toward a (Post)Extractivist Aesthetics. *Theory, Culture & Society*, *0*(0); Toscano, Alberto. *Late Fascism: Race, Capitalism and the Politics of Crisis*. Verso Books, 2023; Rai, Amit S. *Jugaad Time: Ecologies of Everyday Hacking in India*. Duke University Press, 2019.
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[^5]:
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[^5]: Jeffrey, Craig, and Jane Dyson. “.” *Economy and Society* 45, no. 1 (January 2, 2016): 77–100.
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Jeffrey, Craig, and Jane Dyson. “Now: Prefigurative Politics through a North Indian Lens.” *Economy and Society* 45, no. 1 (January 2, 2016): 77–100.[ ](https://doi.org/10.1080/03085147.2016.1143725)
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[^6]:
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[^6]: Orozco, Amaia Pérez. *The Feminist Subversion of the Economy: Contributions for Life Against Capital*. Translated by Liz Mason-Deese Mason-Deese. Common Notions, 2022.
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Orozco, Amaia Pérez. *The Feminist Subversion of the Economy: Contributions for Life Against Capital*. Translated by Liz Mason-Deese Mason-Deese. Common Notions, 2022.
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[^7]:
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[^7]: Arboleda, Martin. **. Verso Books, 2020; Harvey, David. "The urban process under capitalism: a framework for analysis." *International journal of urban and regional research* 2.1-3 (1978): 101-131.
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Arboleda, Martin. *Planetary Mine: Territories of Extraction under Late Capitalism*. Verso Books, 2020; Harvey, David. "The urban process under capitalism: a framework for analysis." *International journal of urban and regional research* 2.1-3 (1978): 101-131.
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[^8]:
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[^8]: Graziano, Mars, and Medak, unpublished text, shared in personal correspondence.
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Graziano, Mars, and Medak, unpublished text, shared in personal correspondence.
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