… last few TWO weeks rolling up and out, in fact it is purely incidental that the remaining screenings are slipping into violence. before may is done there will be no popping corn just spanners and burnt out mopeds and you will have to take shards of the cinema home with you. The other colorama IS drowning - raining inside on itself. and the developers are circling above us, . SO this tuesday we will watch tony jaa muay thai legend spinning his legs on fire at baddies.
DOORS 8PM/ STARTS 8.30PM
perhaps sign the petionition recommending colorama is not flattened for unaffordable housing. This thread has more info. deadline 23rd may, best drink more gin.
Bhopali is an award-winning feature documentary about the survivors of the world’s worst industrial disaster, the 1984 Union Carbide gas leak in Bhopal, India. Today the suffering continues, prompting victims to fight for justice against Union Carbide (now Dow Chemical after a 2001 merger), the American corporation responsible for the disaster. The film shows the successes of the grassroots organisations that have created the inspiring Sambhavna Clinic and Chingari Trust, which offer free treatment to the victims of Union Carbide(now Dow)’s criminal negligence. The film also demonstrates how militant many of the activists in Bhopal, of all ages, are in their decades-long struggle for justice. It is bleak but inspiring.
The urgency of this ongoing struggle becomes even more apparent when you realise that Dow are sponsoring the London Olympics. While the suffering in Bhopal continues to be immeasurable, Dow are happily promoting their ‘responsible’ corporate image on the world stage, using the London Olympics as a platform.
The film will be followed with a Q+A session with Sanjay Verma, a survivor of the gas disaster who features in the film.
ALL SCREENINGS AT COLORAMA CINEMA ARE FREE AND OPEN TO EVERYONE.
Please join us and distribute to all those you think will be interested.
Some information about Sic & Communisation
Sic aims to be the locus for an unfolding of the problematic of communisation. It comes from the encounter of individuals involved in various projects in different countries: among these are the journals Endnotes, published in the UK and the US, Blaumachen in Greece, Théorie Communiste in France, Riff-Raff in Sweden, and certain more or less informal theoretical groups in the US (New York and San Francisco). Each of these projects will continue to exist on their own. Also participating are various individuals in France, Germany, and elsewhere, who are involved in other activities and who locate themselves broadly within the theoretical approach taken here.
In the course of the revolutionary struggle, the abolition of the division of labour, of the State, of exchange, of any kind of property; the extension of a situation in which everything is freely available as the unification of human activity, that is to say the abolition of classes, of both public and private spheres – these are all ‘measures’ for the abolition of capital, imposed by the very needs of the struggle against the capitalist class. The revolution is communisation; communism is not its project or result.
One does not abolish capital for communism but by communism, or more specifically, by its production. Indeed communist measures must be differentiated from communism; they are not embryos of communism, rather they are its production. Communisation is not a period of transition, but rather, revolution itself is the communist production of communism. The struggle against capital is what differentiates communist measures and communism. The content of revolutionary activity is always the mediation of the abolition of capital by the proletariat in its relation to capital. This activity does not constitute an alternative in competition with the reproduction of the capitalist mode of production, but rather the latter’s internal contradiction and its overcoming.
In the late 1960s and early 1970s, a whole historical period entered into crisis and came to an end – the period in which the revolution was conceived in different ways, both theoretically and practically, as the affirmation of the proletariat, its elevation to the position of ruling class, the liberation of labour, and the institution of a period of transition. The concept of communisation appeared in the midst of this crisis.
During the crisis, the critique of all the mediations of the existence of the proletariat within the capitalist mode of production (mass parties, unions, parliamentarism), of organisational forms such as the party-form or the vanguard, of ideologies such as leninism, of practices such as militantism in all its variations – all this appeared irrelevant if revolution was no longer to be an affirmation of the class, whether it be workers’ autonomy or the generalisation of workers’ councils. It is the proletariat’s struggle as a class that has become the problem, i.e. has become its own limit. This is how the class struggle signals and produces the revolution as communisation in the form of its overcoming.
In the contradictory course of the capitalist mode of production since the 1970s the affirmation of the proletariat and the liberation of labour have lost all meaning and content. There is no longer a worker’s identity facing capital and confirmed by it. The revolutionary dynamic of contemporary struggles consists in the active denial – against capital – of the proletarian condition, even within ephemeral, limited bursts of self-management or self-organisation. The proletariat’s struggle against capital contains its contradiction with its own nature as a class of capital.
The abolition of capital, i.e. the revolution and the production of communism, is immediately the abolition of all classes and therefore of the proletariat. This occurs through the communisation of society, which is abolished as a community separated from its elements. Proletarians abolish capital by the production of a community immediate to its elements. In this way they transform their relations into immediate relations between individuals – between singular individuals that are no longer the embodiment of a social category, including the supposedly natural categories of the social sexes of woman and man. Revolutionary practice is the coincidence of the changing of circumstances and of human activity, i.e. self-transformation.
This minimal approach of communisation constitutes neither a definition, nor a platform, but exposes a problematic.
The problematic of a theory, here the theory of revolution as communisation, does not limit itself to a list of themes or objects conceived by theory; neither is it the synthesis of all the elements which are thought. It is the content of theory, its way of thinking, with regards to all possible productions of this theory:
the analysis of the current crisis and of the class struggles intrinsic to it;
the historicity of revolution and communism;
the periodisation of the capitalist mode of production and the question of the restructuring of the mode of production after the crisis at the end of the 1960s and the beginning of the 1970s;
the analysis of the gender relation within the problematic of the present class struggle and communisation;
the definition of communism as goal but also as movement abolishing the present state of things;
a theory of the abolition of capital as a theory of the production of communism;
the reworking of the theory of the value-form (to the extent that the revolution is not the affirmation of the proletariat and the liberation of labour).
By definition no list of subjects coming under a problematic can be exhaustive.
THIS THURSDAY 1ST: A NIGHT OF FILMS AND ENTERTAINMENT ABOUT RIOTS PRISONS AND SOCIAL JUSTICE
CHARLIE RYDER: A PLAY ABOUT PRISONS
A one man play about Charlie’s time spent behind bars for being involved in anti-fascist riots. Using puppets, masks, visual art and poetry this film not only shows us about his experience but also seeks to educate people and challenge perceptions about prison and prisoners.
HASSAN CRAFTZ KAMARA & PRINCE SHAKA OWUSU: BARE INEQUALITY
Ex offenders Hassan and Prince met through the charity Inside Films, which enabled them to make this humorous but poignant short film about their venture from their area to Mayfair.
CARL CATTERMOLE The author of HMP - A Survival Guide reads excerpts from his publication and extensive diaries written whilst spending time in HMP Wandsworth.
KAYALIGHT STUDIOS: END OF THE ROADS (A work in progress) A documentary looking at the shooting of Mark Duggan, the ensuing London Riots, and the backdrop of a divided London and it’s seeming resentment towards its youth contingent. This film gives a voice to the youth confused by the hypocrisy that surrounds them. http://vimeo.com/kayalight
DOORS 6.30 FILMS START AT 7.00, FOLLOWED BY Q&A WITH FILM-MAKERS AND ORGANISERS
Leegstand Zonder Zorgen, Abel Heijkamp... Wednesday 12th oct. 9pm
(Carefree Vacant Property) With English subtitles
seven Dutch tenants of the 2 largest anti-squat agencies, Camelot property management and Ad Hoc property management, are followed to investigate the consequences of living in a house without tenancy rights. Who uses the services of anti-squat agencies?
How do politicians, housing experts, lawyers and other people involved in vacant property management judge this rising phenomenon?
The documentary makes visible this hidden reality and tries to stir up the debate around what are better ways of dealing with empty properties.
Anti-squat agencies are rapidly spreading in Europe and are already active in The Netherlands England, Belgium France Germany and Ireland.
The Old School of Capitalism, 2009 written and directed by: Želimir Žilnik (Serbia, 122 min, DV + HDV)
The Old School of Capitalism is rooted in the first wave of workers revolts to hit Serbia since the advent of capitalism. Desperate workers bulldoze through factory gates and are devastated to discover the site looted by the bosses. Eccentrically escalating confrontations, including a melee with workers in football shoulder-pads and helmets and boss and his security force in bulletproof vests, prove fruitless. Committed young anarchists offer solidarity, take the bosses hostage. A Russian tycoon, a Wall Street trader and US VP Biden’s visit to Belgrade unexpectedly complicate events that lead toward a final shock. Along the way, the film produces an increasingly complex and yet unfailingly lively account of present-day, in fact, up-to-the-minute struggles under the misery-inducing effects of both local and global capital.