Creative survival as subversion
Solidarities and creative tactics against ‘conditions of death’1
n the DRC, the exercise and consolidation of state authority does not necessarily imply social transformation or a real commitment of the state to
impose itself but, rather, the management of state absences and state presences through a plurality of authorities. Still, the patterns of coercion and
extraction that have followed from the 20 years of conflict, with the different
state-making and peacebuilding processes, determine the conditions for the
derivatives of social, cultural and economic structures, the autonomy of migration lens reveals migration to be a constituent creative force which fuels social, cultural and economic transformations. Migration can be understood as a force which evades the policing practices of subjectivity.
Migration can also be understood as a force that not only evades, but that reshapes what it means to be a citizen or migrant subject. To think about the pervasiveness and constitutive force of migration in today
 : 959).
Marx’s vision of a realm of necessity and a realm of freedom in a future classless society does not mean, of course, that this duality has not been operative in class societies up to now. In class societies, however, this duality does not assume the democratic form that Marx envisages. Indeed, whereas in Marx this duality assumes that all human beings would be active in both realms, in class societies the realities of exploitation for the most part exclude the majority of the population from the creative and fulfilling activities that characterize the
compelling, notably because it is one that has been developed across the Western world and even beyond. Symbolized by how the American geographer Richard Florida’s notion of ‘the creative class’ (2002) mutated over time into that of ‘the creative city’ (2005), this movement has been driven in part by the linkages made between how a locality ‘supplies’ cultural goods and services and its respective economic development. More precisely, the underlying economic theory of action is as follows: the more a locality attracts and retains highly educated and relatively young
week, and Adloyada , a humorous Purim parade which combined revival of the Jewish holiday, national symbolism and leisure pursuits. From the 1950s onwards, as the individual gradually became more central in Israeli society, Tel Aviv was at the forefront of this cultural diversification from early Zionist, pioneering collectivism.
After a period of pessimism and decline in the 1970s, Tel Aviv experienced an economic revival in the 1980s. Several related myths arose: that youth from all over the country were moving to Tel Aviv to make careers in the creative
You would like our world to be smooth and rational, would you not? You do not care to know of the rabbis, the great ones who were filled with poetry and contradictions. There is deep, deep within us the irrational as well. It is our motor energy, our creative demon. You think we know the world only on the basis of what we observe or can deduce logically? No, my good friend. As you grew up, did you meet no one who spoke of his experiences through the use of images rather than logic, who spoke of things that did not correspond to any reality we can observe
belonging and entitlement will not only make it more difficult to turn away from the inequalities they foster and reinforce, but that these examinations will contribute tools to help unravel these injustices and find alternatives to citizenship that embrace migration and difference as constitutive creative forces of all social life.
capital’s disempowering use of science and technology
But the process through which capital’s real subsumption of consumption proceeds is not the only way that capitalism’s instrumentalization of science and technology undermines democracy. As Braverman ( 1974 ) has shown, capital’s real subsumption of labor often proceeds through technologies that deskill and disempower large segments of the working class by confining them to work that does not engage their critical faculties. This lack of participation in decision making and creative problem solving in the workplace
for workers does not imply granting everyone a job, nor assuring that workers can engage with their favoured professional activity. It does mean, however, that socially productive workers have to be decently paid and adequately treated and that their rights should not be alienated for the sake of greater economic growth.
What can be said, then, regarding unemployment benefits? Although a case can be made on the grounds of reciprocity claims, unemployment is better addressed by the democratic duty to redistribute. One could argue that, insofar as “creative
perfect devil. He is a destructive, and not a creative force. I’m wholly for Stalin.’ 51
This in turn helps explain Churchill’s attitude to the Soviet show trials of the later 1930s, which he might have been expected to condemn as the ultimate manifestation of communist tyranny. In fact, he was conflicted. He already entertained doubts about the true strength of the Red Army, and, fearing that the purges might have weakened it, he sought reassurance from Maisky. 52 He certainly realised that the trials themselves were ‘farcical’ and staged. At the same time, he