“Between March and May 1871 the workers of Paris ran their city as a collective, democratic government of the workers known as the Paris Commune.”
“Even when we are engaged in pitched physical struggle with our adversaries, we ought to maintain a profound faith in their potential, for we hope to live in different relations with them one day. As aspiring revolutionaries, this hope is our most precious resource, the foundation of everything we do. If revolutionary change is to spread throughout society and across the world, those we fight today will have to be fighting alongside us tomorrow.”
“The problem of how to relate to, and retrospectively valorise, the Commune’s failure created a tension in the socialist periodical press between the motivational need to celebrate such a heroic defeat, in order to justify sacrifices both past and present, and the evaluative need critically to assess the reasons that underlay the defeat.”
“The near-mythical pétroleuse was one of the principal figures to emerge from the short-lived, yet radical Paris Commune (1871). The pétroleuse represented those women accused of setting devastating fires that gutted government and cultural institutions during the Semaine Sanglant (The Bloody Week). … Damaging ideologies coalesced around the pétroleuse and as such, a study of these symbols of female destruction reveals the fears and tensions that surrounded French women’s political power and agency by way of the proletariat’s civil war and revolution.”
Coghlan’s book Sensational Internationalism: The Paris Commune and the Remapping of American Memory in the Long Nineteenth Century (2016) recovers the now largely forgotten story of the Paris Commune’s spectacular afterlife as specter and spectacle in late-nineteenth and early-twentieth-century American culture.