<table><tr><td><a href="http://youtu.be/_ohf7SSpQig">A queer mashup</a> of the essentials 90s movie, "But I'm a Cheerleader" was just released on youtube by a collective of wet self-annihilating radicals with this text:
this video goes out to anyone who ever stared through a mirror and saw monster in the reflection⁰ (and felt empty, angry, confused) because they believed it when a lot of people around them said it wasn't okay to like the things they liked¹... slow down, breath in, close your eyes, lay in bed², it gets better...you may never find a person to love in the mirror³, but i promise you will find some lovely friends who will care for you⁴ and make out with you⁵ and be patient with you while you work through your pain⁶... and you can surround yourself with these people⁷, so that when the haters are getting you down, instead of beating yourself up⁸, you and your friends will have the strength & the courage to beat them up⁹!
and here, for the first time, are the accompanying footnotes:</td><td><img title="I don't understand it, so it must be @... or whatever" src="http://anarchistnews.org/files/pictures/2012/magicisntreal.jpg"></td></t...
⁰one should, perhaps, feel glad. seeing a moster may be an early sign that your way of life is producing new forms of subjectivity. For as "Derrida seems to be saying, the monster, rather than being a hybrid of already known parts, is something that is radically new, for which no cultural code had prepared one for at all." (Amit S. Rai)
¹don't blame yourself, or be too reflexive with your self-hate though, it is 'simply' a condition of late capitalism: "the posthuman is post not because it is necessarily unfree but because there is no a priori way to identify a self-will that can be clearly distinguished from an other-will" (n. k. hayles)
²in other words, refuse the anatamo-political conditions of the human body told to you by others. join the 'human strike' and refuse to participate in the production and reproduction of yourself as a productive economic subject. become a new kind of subject, a lazy subject. You slow down and only then do,"you feel yourself living." (genet)
³for one, because there is no essential self, or 'true you', but also because your desiring-machine is enmeshed in the conditions of late capitalism which produce and affect it (“I did not want to want. I wanted, it seems to me, against myself, because I had no desire to want and nonetheless wanted.” michaux) . since we are all domesticated post-consumer subjects, the abolition of capital necessitates a particular self-hatred. the struggle towards the destruction of society is perhaps the only condition of possibility of 'finding' or rather 'becoming ones true self'. As Alfredo Bonnano asserts, "the everyday world conditions and reproduces us...only the struggle is real"
⁴or perhaps, following irigaray, care 'towards you'. care to you not as a definite subject but as an irreducible other: "you do not know me, but you know something of my appearance. You can also perceive the direction and dimensions of my intentionality. You cannot know who I am but you can help me to be by perceiving that in me which escapes me, my fidelity or infidelity to myself. In this way you can help me get away from inertia, tautology, repetition, or even from errancy, from error. You can help me become while remaining myself."
⁵Irigaray:“Sensual pleasure can reopen and reverse this conception and construction of the world..To the lifting of all schemas by which the other is defined. Made graspable by this definition. Eros can arrive at that innocence which has never taken place with the other as other. At that nonregressive in-finity of empathy with the other. At that appetite of all senses which is irreducible to any obligatory consumption or consummation.”
and we will wait, for one another, together not with a futurity but with a presence. we will not wait for the end state, but the end state will be our waiting. an indefinite, profane, empty communion. ("Thus, human strike after human strike, to reach the insurrection, where there is nothing but, where we are all." -Tiqqun)
⁷or maybe we should abandon the concept of 'people' and the stench of a self-denying biopolitical sovereign power attached to it, and say instead that we will not find other people, but that we will become & bloom as whatever singularities.
⁸Self-mutilation can certainly perform a revolutionary gesture ("self-harm also gains its significance because it represents an exaggerated breaking with language: it supplants the promise of language to communicate trauma by rendering the site of pain a language in itself...Skin deliberately wounded and cut thus speaks violently of the failed promise of language to communicate trauma: it is a rupturing force that tears itself, and its significance, apart from language” -Jane Kilby). But perhaps, self-mutilation speaks too much. A truly revolutionary gesture isn’t one that we do, but one that we become. Rosi Bradoitti argues that the body is the,"complex interplay of highly constructed social and symbolic forces; it is not an essence, let alone a biological substance, but a play of forces," and it is precisely the playing field of our bodies which we must maintain and use as a foothold for our strike against society. After all, "no radical idea can survive unless it is embodied in individuals whose lives are the message" (Erich Fromm)
⁹and together as a juicy heterogeneous whatever singularity you will multiply the affect of your sloppy rewilded desiring whatever war machines and ‘become’ happily ever after. (or perhaps, more simply, ‘become happily ever’...a pure means with no end :P ))