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To my knowledge the question of money has always remained clear and distinct throughout the history of the organization. I never paid a large contribution, we were always in debt with my wife. I have fond memories of the distant time when Marc Chirik managed the accounts. I had gone to find him, looking pitiful:

• Marc I can't pay the hundred francs this month
• It's okay, just let it go, you won't bankrupt us.

Then it was I who enriched the ICC three decades ago by making it benefit from real estate deals by purchasing premises for the editorial office and printing of leaflets. These premises in Clamart and Montrouge were not really used for much, more like warehouses for tons of paper. But the real estate capital gain was indeed significant, and so much the better for the group. I must say that the premises were useful to me for my personal use...sexually useful; I can admit it since I became a porn star. I had even installed a couch without anyone knowing. To the first people who were taken aback I would answer: it's to rest you my friends during your long smoky nights sucking your pens. I swear I never slept with a policewoman in the "communist premises" and that I only placed pretty apolitical women in a horizontal position.

It's not good to have "fucked" the organization with orgasm, I admit it. In my defense, sorry in my defense, I should rather congratulate myself for having anonymized the premises like a vulgar bachelor pad. Imagine this couple who enters an uninhabited premises in the middle of the afternoon and who comes out barely an hour later: did they prepare bombs? Or foment an insurrection? The neighbors we passed smiled. On this level I could have been in other circumstances an accomplice with the police, since I was also suspected of being one.

By chance I had been sent to put into service (trade work on electric stuff) a room behind the police dept of Clamart. It was simply their bachelor pad. I had therefore been invited to toast the Champagne with them, without the presence of their wives. Much later, in Arras, a luscious dancer lover was getting fucked some afternoons by the police truck parked in front of her house. The commander, with his brigadiers, having heard about me as a co-fucker of the place, had informed Alexandra (the name has been changed) that I was welcome to their orgies. It is true that he had a small dick compared to mine as I had checked in the album of their extra-marital exploits. I had declined, although I consider that once stripped of the uniform we are all naked beasts.

THE BIG IDIOTS OF STATE ANTI-RACISM

Racist division of the class, anti-racist united front, white in-group, racial solidarity, "building a left of rupture on racial questions", these are the terms of the adaptation of the old Trotskyian ideological corpus to shit on the local working class or even in its entirety. Anti-racist ideology is a formidable weapon of contempt for the working class, a category now reduced to being gangrened by racism and supposed fascism. No need to criticize capitalism, it now knows how to do it very well with many "anti-racist" sociologists. Which proves that it is the bourgeoisie that has become internationalist, since it is globalist!

The working class has thus become unspeakable for the race of leftist bourgeois, who vomit on the struggle of the privileged whites for their neo-colonialist retirement... I am not making it up! ^(2) Here is what you can read on their NPA site:

"The parts of our camp that are capable of considering the rupture are not the classes forced to protect their achievements and their white privilege, but it is the "globalized urbanites" who express in psychological terms the need to bring about "desirable futures"  : we must politicize from this base, and not from a fantasized adhesion of masses who have chosen racism  : we must not show ourselves paternalistic, but confront racism everywhere and build the response with all those (sic) who want it."

There they are, unvarnished and revealing themselves for what they are, "globalized urbanites", bobos from all countries, unite but stop annoying us with your apolitical stupidities. 

The old workerist sect Lutte Ouvrière thinks it can escape the embarrassing problems (workers who are not anti-racist priests because it is all the bosses' fault), noting in passing more honestly than the NPA crazies, that it is a problem that the fachosphere has "tried" to use but without developing the substance:

"  The British "fachosphere" tried to exploit it, circulating the rumour that its author was an Islamist migrant. Pure lie: born in Wales to Rwandan and Christian parents, he did not explain his actions and it could be the act of an unbalanced person. But it matters little to the apprentice Nazis, who immediately started a riot in Southport threatening a mosque" ^(3) .

Very true. But Trotskyian workerism repeats the same old refrain, which assumes that the masses remain incorrigible racists influenced by evil politicians:

"But if those responsible for the recent violence are to be punished, it is almost the entire political class, including himself, that Starmer should lock up. Indeed, for years, the right and the left, behind their superficial differences, have been making scapegoats of immigrants, in order to divert popular anger from those truly responsible for the growing social crisis, namely the big bourgeoisie."

It is true that the extreme right in England as in France can claim to deplore the violence while simply assuring that they "share the concerns of the masses regarding immigration".

From Le Figaro to Le Monde, Libération and Lutte Ouvrière the denunciation is hysterical with the same insults as against the Paris Commune: "Prepubescent rioters, "patriotic" workers or repeat delinquents: these rioters are plunging the United Kingdom into insurrection". All these fine people congratulate each other afterwards, saluting the most important anti-racist counter-demonstrations expressing "the high moral condemnation of racism". The rest of LO's argument is quite confused, getting tangled up over who and what, unable to untangle between a so-called racist anger of those at the bottom, the political use and third thieves in the race, the racist black blocs (which are in truth only the leftist militias alongside the police):

"Clearly, the apprentice fascists are gaining in confidence and know how to inspire each other to speculate on the racist reactions of those who want to fight the police, accused of protecting "foreigners". We see how the racist and xenophobic demagogy developed by politicians encourages certain groups to take action by finding a certain support."

In any case, given the number of so-called peaceful counter-demonstrators ^(4) , the bobbies were able to breathe: "we'll be able to go home earlier" ^(5) . One can imagine how much the "globalized urbanites" were then delighted that 500 prison places had been freed up to store all these ordinary racists from rather deprived neighborhoods, or not yet gentrified; but from this fundamentally racist "working class race"; even doubly relieved by the affirmation of a state repression at all times with class justice open night and day if necessary, as confirmed to them by His Majesty's Prime Minister. The bourgeoisie no longer needs workers but a mass of migrants who can be cut down and forced to work at will, without class consciousness and so much the better if they end up in the mental prison of religion.

 As elsewhere, and in particular in France, it is the question of insecurity for the poorest that dominates in the background of multiple anger. The main slogan at the heart of the riots:  " Enough is enough "  ...  " We have had enough of murders and knife attacks. We must put these people out. In my village, they wanted to put 400 asylum seekers in a hotel. Like here, in Rotherham. Something like that would double the population."     

"  It would be fine if they were families, but we're talking about 400 men who come from another country, another culture, and who find themselves in a society in which they have no place. And what happens ? They end up wandering our streets. We can't force people to live together. We can't integrate people from another country if they don't learn our language, our culture. "   

This is reminiscent of the people who were arrested during the Yellow Vests. Often ordinary people who do not obey any political party, but so exasperated at never being heard by the authorities... and neglected in certain social priorities or in the area of ​​forced integration and unequal treatment to their detriment compared to certain large families who are more interesting from the point of view of the reproduction of exploitable classes.

BUT BE CAREFUL! IT'S FORBIDDEN TO THINK! RACIST PROLETARY YOU ARE FORBIDDEN TO SAY: ENOUGH IS ENIOUGH! FOR ONE REASON: YOU ARE RACIST!

Playboi Carti's "ALL RED" is not just another addition to the hip-hop canon; it serves as a canvas for exploring deeper socio-political themes, positioning Carti as a voice of contemporary socialism. Through its imagery and lyrical content, the track highlights issues of class struggle, community solidarity, and rebellion against capitalist ideals.

The recurring motif of the upside-down cross tattoo is emblematic of Carti's rejection of traditional values and societal norms. This imagery signals a challenge to the status quo, inviting listeners to question the systems that govern their lives. By urging others to "shut 'em up," Carti expresses defiance against those who uphold oppressive structures, embodying a spirit of rebellion that resonates with socialist principles.

While "ALL RED" features symbols of wealth, such as the Bentley and high-fashion brands like Vetements, these elements serve to critique the very nature of capitalism. Carti juxtaposes his lifestyle with references to violence and survival, painting a picture of the complexities faced by marginalized communities. In doing so, he highlights how the pursuit of wealth often exists alongside systemic oppression and struggle. This duality underscores a broader commentary on economic inequality, a core concern of socialist thought.

Throughout the song, Carti emphasizes loyalty to his friends and community, reflecting a key tenet of socialism: the importance of collective well-being over individual gain. His assertive lyrics about standing together in the face of adversity resonate with a commitment to solidarity. By portraying his success as intertwined with the struggles of those around him, Carti invites listeners to recognize the value of community support in achieving personal and collective goals.

Carti’s declaration of being a "different type of player" speaks to a spirit of creative individualism that challenges mainstream expectations. This assertion of identity aligns with socialist ideals that advocate for the expression of diverse voices within a collective framework. By embracing his uniqueness, Carti encourages others to break free from the constraints imposed by capitalist culture, fostering a sense of empowerment that is both personal and communal.

In "ALL RED," Playboi Carti weaves a narrative rich in socialist themes, exploring rebellion, community, and the complexities of economic disparity. Through his use of symbolism and a focus on collective struggle, he invites listeners to reflect on the broader social issues that shape their realities. Carti's work transcends entertainment, offering a poignant commentary on identity, solidarity, and the need for systemic change in a world often defined by individualism and competition.

Coolios serious bop “Gangstas Paradise” expresses a common sentiment in African American media. The frustration of a lack of inter racial unity. The apparent self sabotaging nature of the African American community and culture.

“Tell me why are we so blind to see That the ones we hurt are you and me?”

A similar sentiment is expressed in the boondocks episode “Return of the King” where Martin Luther King Jr returns.

I think both these things express the same sentiment from opposite directions.

Mainly the frustration at the failure of black nationalism.

The Boondocks blame the uneducated masses for failing to rally to their national bourgeoisie. (While also leveling criticism at segments of that bourgeoisie that “sold out” to the white bourgeoisie)

“Gangsta’s Paradise” meanwhile. Express frustration at the failure of black nationalism from a proletarian sentiment. That the black national bourgeoisie has utterly failed the black proletariat and sold them out.

That instead of the great liberation promised. The black bourgeoisie has acclimated to the white national one. While the black proletariat remains stuck in the “Gangstas Paradise”

I am white btw

he’s high up now, with the opiate, watching the sunset on our current mode of production… and the formation of the twilight hue of the new age (vaushist market socialism obviously)

Bukharinite conspiracy known as r/ultraleft has been exposed

So called “gangsta rap” often gets associated with the Lumpenproletariat. But I believe it is at its best when it actually expresses proletarian sentiments.

Enter the cosmically hard bar “I’m still the Thug that you love to hate” from Tupac Shakur in his hit distract “Hit ‘em Up”

This bar and it’s proletarian sentiment comes down to “love to hate”

It is the proletariat which bourgeois society loves to hate.

Bourgeois society needs the proletariat.

And it fears the proletariat

And it has to hate them.

It loves to hate them.

Zizek said that it is not the lumpenproletariat that is without a place in capitalist society. But the proletariat themselves.

Bourgeois society is fascinated by the criminal element even if they cast them often as villains.

They do not love to hate the lumpen proletariat. They barely hate them at all

Tupac between all the nonsense of “self made millionaire” petty bourgeois bragging. Still spoke to his proletarian roots with this bar.

He is still the worker that bourgeois society loves to hate still the vile evil apocalyptic danger that can never be done away with only hated and repressed and feared.

https://libcom.org/article/black-anger-shakes-rotten-pillars-bourgeois-and-democratic-civilization-bordiga-1965