A rather handy reading list of some relevant original works (Societies of Control), standalone versions of 1000 Plateaus chapters (Rhizomes, Nomadology), secondary analysis (on utopia, anarchism, fear etc.), and video lectures is at the end of the second part. Although I would add work by Nicholas Tampio and Thomas Nail to the list too.
There’s a section from Galloway’s The Interface Effect (2012) that is more than appropriate to the questions posed to Robinson in the second part. He categorizes the work of Deleuze as combining an ‘aesthetic of coherence with a politics of incoherence’ (p. 49). This is what Galloway calls a poetic regime of signification (or mode of operation). He suggests he elevates the art of philosophy over other concerns. The other concern that Galloway is primarily talking about is politics, political alignment and political strategy. One of the questions Robinson faces is ‘[w]hat is the Deleuzian model of political organization?’ The answer he provides tallies with what Galloway says, that Deleuze’s political mode is incoherent:
Eyal Weizman has written of the ways in which the Israeli Defense Forces have deployed the teachings of Deleuze and Felix Guattari in the field of battle. This speaks not to a corruption of the thought of Deleuze and Guattari but to the very receptivity of the work to a variety of political implementations (that is, to its “incoherence”). (p. 50)
He goes on to suggest that Deleuze’s work is ‘open source’ (p. 50) in the same way open source software does not preclude appropriation. Deleuze’s work does not intrinsically suppose a political project, let alone an emancipatory and progressive one. Moreover, from the other side, that appropriation of rhizomatic concepts, the construction of non-hierarchical formations and other Deleuzian strategies are necessarily automatic paths to freedom. There are theoretical and methodological dangers in supposing either. These are normative judgements on an otherwise non-aligned and incoherent Deleuze.