Illegals.

They call us ‘illegal’ demonstrators from the very first step. Bylaw P-6, passed in Quebec during the massive student demonstrations of 2012, requires any organized form of protest to provide police with an itinerary. Students on the streets in 2015 have made the point most clear – a protest with an itinerary is called a parade.

The question of legality is not just so much empty rhetoric – it is a stratagem of war waging ideologues. Bodies pour into the streets by the thousands, and we are a loud voice. We are at once a spectacle of opposition (a manifestation of counter-ideology), and a material force. Calling a movement ‘illegal’ does not rob it of its material force, any more than bearing the mantle of Capitalo-parliamentary state-approved ‘legality’ adds to this force. All rhetoric attached to the question of legality amounts to a form of ideological oppression and attempted subordination by the state of the movement; it is first and foremost an ideological assault.

We are a parade if we are ‘legal’ – what is a parade but pure spectacle? As revolutionaries are made into court jesters, sanitized by the official histories, so too are mass movements transformed into parades. Material surrender is ideological suicide. Acquiescence to this safe ‘legalized’ form of opposition would make us all no more than a tolerable nuisance – an empty symbolic bourgeois gesture; a controlled burn; an illusory apparition of the ruling class as being open to receiving criticism from the oppressed layers of society. A jester is never a revolutionary, for he accepts the provisions offered to him by the King, and thus accepts the mythology of the divine right to rule. We cannot – we must not – be legalized. If at first we surrender the streets, we shall thereby surrender the stories of our struggle to sanitization by the official histories.

Keep it illegal to keep it strong. Like alcohol during prohibition, we’re dirty but desired. But we are attacked on all sides, beset by oppressive forces bursting over the bulwarks we built, like the ones in the middle of rue Rene Levesque built with toppled trash dumpsters and police barricades and steel fencing torn off the faces of roadside construction sites. The question of legality is ideological assault. The matter of illegality serves as justification for direct material oppression. We are illegals: subhuman, starving for punishment, breaking our teeth on nightsticks for social justice. The loudspeakers of the SPVM squad cars are harbingers of dystopian noise:

You are committing an offense – and we are ordering you to disperse and leave. Otherwise, we will have to intervene.

This marquee has been etched on our minds – who was there on Friday night who does not still feel the rattling of this robotic voice? If we are legal, we surrender the streets; materially we surrender. Conversely, illegality is an abject refusal. Materially, we refuse to disperse, and are met with brute physical force. Nobody needs reminding about the specific armaments deployed in the name of ‘keeping the peace’ (‘peace’ for whom? – for the bourgeois, naturally.)

As long as we are kept illegal, the ideological assault will be allowed to continue only at the periphery of the movement. Layers of society not yet sympathetic to our cause will be treated to empty rhetoric and reactionary narratives from bourgeois media outlets, placated by their societally reinforced ignorance. But many are sympathetic, and more are becoming so. We are not only students, but workers – even the police themselves, though the hour has not yet come when they awaken to this immediately obvious fact (nous avons tous vu l’image, le carré rouge qui pointe son arme à un carré rouge). Many layers in society are just beginning to awaken, or awaken anew to the reality of their own oppression. We are storytellers, poets of revolution and counterculture. Our best weapon against ideological assault is to guard and grow our material strength, always to strengthen for another day and never to surrender.

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