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Title: Theses on Groucho Marxism Author: Bob Black Date: 1979 Language: en Topics: marxism Source: Retrieved on October 5th, 2009 from http://sniggle.net/Manifesti/groucho.php Notes: Originally published in The Abolition of Work and Other Essays, by Bob Black, with no copyright — 1979.
Groucho Marxism, the theory of comedic revolution is much more than a
blueprint for crass struggle: like a red light in a window, it
illuminates humanity’s inevitable destiny, the declasse society.
G-Marxism is the theory of permanent revelry. (Down boy! There, that’s a
good dogma.)
theory and practice (for instance, when Groucho insults somebody while
Harpo picks his pocket). Moreover, Marxism is dialectical (isn’t Chico
the classic dialect comedian?). Comedians who fail to synthesize theory
and practice (to say nothing of those who fail to sin at all) are
un-Marxist. Subsequent comedians, failing to grasp that separation is
“the discrete charm of the bourgeoisie,” have lapsed into mere pratfalls
on the one hand, and mere prattle on the other.
to mere humor, entertainment, or even “art.” (The æsthetes, after all,
are less interested in the appreciation of art than in art that
appreciates.) After a genuine Marxist sees a Marx Brothers movie, he
tells himself: “If you think that was funny, take a look at your life!”
“Marxism” of the Three Stooges, Monty Python, and Bugs Bunny. Instead of
vulgar Marxism, we must return to authentic Marxist vulgarity.
Rectumification is likewise in order for those deluded comrades who
think that “the correct line” is what the cop makes them walk when he
pulls them over.
they have no class) must spurn the anemic, trendy, narcissistic “comedy”
of comedic revisionists like Woody Allen and Jules Feiffer. Already the
comedic revolution has superseded mere neurosis — it’s ludic but not
ludicrous, discriminating but not discriminatory, militant but not
military, and adventurous but not adventurist. Marxists realise that
today you have to look into a funhouse mirror to see the way you really
are.
socialist (sur)realism must be distinguished from G-Marxism. It is true
that Salvador Dali once gave Harpo a harp made out of barbed wire;
however, there is no evidence that Harpo ever played it.
sectarianism such as that of the equine Trots. As is well-known, Groucho
repeatedly proposed sex but opposed sects. For Groucho, then, there was
a difference between being a Trot and being hot to trot. Further, the
Trot slogan “Wages for Horsework” smacks of reform, not revelry. Trot
efforts to claim A Day at the Races and Horsefeathers for their tendency
must be indignantly rejected; in truth National Velvet is more their
style.The burning issue confronting G-Marxists today is the party
question, which — naive, reductionist “Marxists” to the contrary — is
more than just “Whay wasn’t I invited?” That never stopped Groucho!
Marxists need their own disciplined vanguard party, since they’re rarely
welcome at anybody else’s.
materialism, inevitably the masses will embrace, not only G-Marxism, but
also each other.
reliably reported to have said: “In other words, comedy is riotous or it
is nothing! So much to do, so many to do it to! On your Marx, get set —
go!”
BORED AGAIN? Why not rattle your cage? I propose a dialog of the
disaffected, a conspiracy of the equals, a politics of pleasure. Ours is
the anomic power of negative thinking and corrosive laughter. The unruly
amongst the institutionalised have only themselves — and possibly each
other. Let’s confer. The choice is sedition or sedation. Any number can
play.