La La Land: A Leninist Reading

Slavoj Žižek

Among the PC reproaches to Damien Chazelle’s La La Land, the one that stands out for its sheer stupidity was that there are no gay couples in the film which takes place in LA, a city with a strong gay population… How come those PC Leftists who complain about the sub-representation of sexual and ethnic minorities in Hollywood movies never complain about the gross misrepresentation of the lower class majority of workers? It’s OK if workers are invisible, just that we get here and there a gay or lesbian character…

I remember a similar incident at the first conference on the idea of Communism in London in 2009. Some people in the public voiced the complaint that there was only one woman among the participants, plus no black person and no one from Asia, to which Badiou remarked that it was strange how no one was bothered by the fact that there were no workers among the participants, especially given that the topic was Communism.

And, back to La La Land, we should bear in mind that the movie opens up precisely with the depiction of hundreds of precarious and/or unemployed workers on their way to Hollywood to search for a job that would boost their career. The first song (“Another Day of Sun”) shows them singing and dancing to make the time pass while they are stuck in a highway traffic jam. Mia and Sebastian, who are among them, each in his/her car, are the two who will succeed—the (obvious) exceptions. And, from this standpoint, their falling in love (which will enable their success) enters the story precisely to blur in the background the invisibility of hundreds who will fail, making it appear that it was their love (and not sheer luck) which made them special and destined to success. 

Althusser, Spinoza and Revolution in Philosophy: An Interview with Warren Montag

Baruch Spinoza
✆ Alexandre Camanho

Warren Montag interviewed by George Souvlis

George Souvlis: Would you like to present yourself by focusing on the formative experiences (academic and political) that strongly influenced you?

Warren Montag: My political and intellectual formation was governed, fittingly I suppose, by a logic of the encounter: that is, I was extraordinarily lucky. If I had not been in the right place at the right time and in proximity to the right people, I would not have thought or written as I have. In the mid to late seventies in Los Angeles (to which I returned after receiving my B.A. from UC Berkeley), I met both Geoff Goshgarian and Mike Davis and we soon formed a kind of collective with a few others (in particular I remember Samira Haj, now a historian at CUNY, I believe). We also organized a study group in which we read the three volumes of Capital, as well as Mandel’s Late Capitalism and other works.

Through Mike (who had recently returned from Britain where he had been close to the International Marxist Group [IMG]), I was introduced to the Trotskyism of the Fourth International (or more accurately its dominant tendency), that is, of Mandel, Krivine, Bensaid, Tariq Ali and others. This variant of Trotskyism, which had virtually no presence in the US at that time was very much a codification of the political experiences of 1968 internationally, combining a notion of the direct democracy of workers’ councils, consistent opposition to the bureaucratic regimes of the USSR and its satellites, and intransigent support for anti-colonial and anti-imperialist movements around the world.