Insurrection in Everyday Life

Insurrection is political, but it is also social, and it is also ecological. It is individualistic as well as communal. Shared by everyone, or shared by no one.

It is the teen daughter sneaking out the window of her room in her parents boring suburban dwelling to smoke pot and joyride with some older mysterious boy, through the glorious night.

It is the balaclava-clad anarchist who pushes through a barricade that was meant to keep her out , yelling “1..2…3 fuck the bourgeoisie 4…5…6 smash the state and eat the rich”.

It is the poor colored(or not colored) man who is forced to steal the basic necessities of life in order to provide for his family.

It is the illegal immigrant taxi driver who decides to drive over the designated speed-limit in order to make sure his white and upper-class client can catch a plane or not be late for work.

In a world where the neoliberal slogan is “no one is illegal” but in all likelihood, each every person, from the banned refugee to the white liberal peacefully protesting the ban, to some degree holds a notoriety in that they have engaged to some extent in some kind of “illegal activity”, the question must become, how insurrectionary is our activity and how liberating can it be?

We must explore insurrection as it appears in our every day life, as much as we explore it in a theoretical standpoint. Pointing to nineteenth and twentieth century revolutions and revolutionaries and falling under the cult of idol worship, while not seeing or engaging in the potentials of insurrection in everyday life, will never expand the potential for a revolution of the here and now. If we want communism, if we want anarchism, we have to make an ecology suitable to communism, make a social space acceptable for anarchism. A world of “to each according to their need, from each according to their ability” does not happen without our effort and our dedication. We must extend out our solidarity and our acknowledgments to these instances of insurrection of the everyday and those who partake in them, whether that be a black bloc emerging from the cusps of some liberal protest, or an exploration of some personal sexual fantasy that defies all convention and therefore is a rebellion.

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Bringing Berkeley to the Border- A call for Internationalism to Bring Down Imperialism

The currents are changing.

Imperialism, particularity American Imperialism, fronted by the new populist regime of Donald Trump is making advances on the sovereignty of both people and nations, threatening the security and livelihood of millions of minorities under the banner of “Make America Great Again”. In his first 20 days of office, President Trump has declared a war on illegal immigrants particularly from Mexico, on scientists and environmentalists, on refugees and Muslim immigrants from 7 American-imperialist influenced conflict zones such as Iraq, Syria, Sudan, Yemen, Libya and Somalia, on Indigenous people and indigenous lands with pipe-lines, all while increasing the military budget and giving white supremacist violence amnesty, no longer seeing it as an act of domestic terrorism.

Our enemy is one, no matter what the color of our skin or nationality,no matter what is our religious background or political view, no matter what our sexual preference or our gender identity is, we are all allies in this one fight. Donald Trump however is just a head of a Hydra, and chopping one head will only grow back two even more vicious heads. Our Goal must be to starve the beast at the source then. We must come together, in the spirit of internationalism ,to defeat imperialism if we are to defeat tyranny.

This then is a Call to Action in the spirit of solidarity to create an internationalist movement that extends across borders, to bring down American Imperialism and Donald Trump. This Call to Action proposes 5 demands.

  1. A blockade of all Main trade Border Entrances into and from America by a Unified Protest movement functioning on both sides of the border, whether that border be on Mexico or Canada.
  2. A massive protest that defies the Border by having two marches from either side, coming together to meet hand in hand at the crossing.
  3. A Call for Worldwide Solidarity Actions including an International General Strike
  4. Occupation of strategic Border Points as a means of creating a Revolutionary internationalist Presence
  5. formation of affinity groups and solidarity networks that would reinforce the revolutionary aims of a largely liberal movement by means of inspirational acts.

Please share this, I am just one person. A socially alienated person at that.

Help me get this viral. if someone with more reach is out there and can organize something along these lines, I think we would really get the future that we deserve.

Identity and Movement

 

The action of the individual is hindered by the alienation of movement in any action that the individual partakes in, within a world that places no inherent meaning in the individual. The objectified individual, at a weakness, falls past their moment of action and becomes the subjectified force of movement within the spectacle, whose movement itself, capitalism, adheres only to artificialities. The individual, who is also the worker, becomes one of many unrecognizable cogs within the artificiality, selling their labor as identity and expanding on said identity with the pursuit of commodities as private property and identifying characteristics.

Though these roles and identities vary at times and favor certain circumstances and conflict/contradict one another, they are merely products of the spectacle themselves, and offer this conflict or their necessary variations as a means of propelling the artificial momentum of the spectacle itself, creating the illusion of movement or progress where in fact there has been none, and securing its place as the dominant spectrum of society and the necessary force for all future progress. It encourages conflict which it can control in order to further entrench within the individual the standard of what is acceptable as well as the value of their identity.

These identities, produced by the spectacle are a distortion of ideology and a manipulation of the spectacle itself in its pursuit of dominance over society. All things, from anarchism to sex, take up a use-value, in that they become commodities themselves and are able to be consumed for the benefits of the markets alone, who thrive on the diversity of identity allowed within the spectacle, and who, thus allow the spectacle its place as the dominant force of society.

Although the spectacle itself has no control over the identities which emerge from itself, in that they are entirely individualistic as they form, its ability to lump these identities into controllable movements by means of image or ideology, gives the spectacle ultimate dominance over what is “seen” and therefore what is consumed. This ability allows the spectacle to remove those images or ideologies which directly come into conflict with the spectacle to the fringes of society, obscuring them with negative connotations and making it difficult for them to gain any traction or find any familiarity or solidarity with other images and ideologies more accepted by the spectacle

 

Why I am An Anarchist

 

I would of cooked free food for the people.

Had the “people” not been turned into “consumers” and the consumers, into the very lifeblood of the capitalist machine.

Instead I am an Anarchist, and my fight is for the people, not the consumer. For I am neither the lifeblood, nor the force of this capitalist machine, I am the revenge it bequeathed.

I would of been a teacher of philosophy.

Had the Universities and Colleges not insisted on a pocket-gauging, exuberant tuition from its students, forcing them into debts that are unpayable for degrees, such as philosophy that amount to nothing in the realm of Capitalism, where money, and not ethics takes the foray.

Instead I am an Anarchist, and I have taught myself everything I know from books that I have cherished more then any businessperson can cherish their wallet. I will willingly die for what I believe, for righteousness is a virtue, as any philosopher can tell you.

I would of been a migratory gypsy

had borders not been invented, nor states to manage and government to do the managing, labeling me as either a tourist or refugee though I know no country nor home.

Instead I am an anarchist, and with every brick that goes up to define borders, we will topple three with heavy swings of the hammer from both sides of the fence, and with every state that is in fact a government as well, we will become unmanageable and we will dream of such a decline where nothing can come in-between us except distance.

I could of been a farmer
had the Capitalist system not stemmed from private property and the power of ownership, demanding that all land that was once held in common be divided up and sold according to its worth.

Instead I am an Anarchist, and though I may grow a few of my own vegetables in a small garden-bed behind my house, it is not enough to share among my neighbors, and so I fight for communal land that is without a price for all creatures born of the earth to share, for the earth does not have a price nor a deed or ownership, just an expiry date.

I could of been an artist

had the arts not been thwarted by the liberal bourgeoisie who cling to culture like they cling to the capitalist establishment that created them, creating out of the “arts”, a market, that can be bought and sold like any other commodity and whose “use-value” is “subjective” and based on trends catered to by the said “liberal bourgeoisie”

Instead I am an Anarchist, and I have taken on the responsibility, not only to create a new system where creativity is allowed to flourish for the sake of culture and not for markets, but also to destroy this current system we call capitalism, that poisons and taints all things it touches. My “use-value” is my revolutionary subjectivity, and it is not a trend but a culmination of my life.

I could of been a Hermit.

Had Capitalism not placed a stigma on being homeless, or a wanderer, a recluse , or for begging or talking to strangers, assuming that any individual who fell under these certain categories is more likely to be a danger to society, rather then a benefit.

Instead I am an Anarchist, and my only wish is for a cottage in the woods where I can gather fruits and nuts and sit-cross legged beside a boiling kettle over a raging little fire teaching travelers in metaphors and euphemisms. Until that day when Capitalism disappears, and so too does the stigma, I shall be restless and I will give up meditation for armed resistance and with a grin on my face, I will be singing on the Barricades both a funeral hymn and a celebratory mass. This will be my true benefit to society, and my euphemisms, just my saving grace.

I could of been a lover

had economics not tainted love by creating classes, separating soul-mates who meet in the chaos of true love, because of their position or salary which determines their success, both as individuals and as a couple in the discord of Capitalism.

Instead I am an Anarchist, and I will love unconditionally, all people who struggle unknowingly under the boot of Capitalism. My lovers will admire me, not for my material success, but rather my revolutionary success, which cannot be examined on simple economic terms for it is much more profound then anything that capitalism produces, it is spiritual, it is true love.

I could of been a Poet

had words not lost their value in favor of propaganda that hoists the state and capital to a level of superiority, churning out work that can barely be called poetry, all for the martial success of publishing houses and the poets who they enslave.

Instead I am an Anarchist, and my poetry belongs in the streets, for it is the poetry of the people, a dispossessed and malignant people, whose only curse is their dreams of a world where all tyrants meet their just fate at the hands of a righteous people.

I could of been many things

had there not been so many obstacles, so many struggles, so many inequalities that prevent us from living the lives that we want. Capitalism only creates more suffering, it benefits only the rich, and attacks the poor and marginalized, only adding chaos to years of nationalistic fervor that have been brewing since the dawn of civilization, separating people who are all inherently equal because of race, class, religion, gender or sexuality.

But instead…

Instead I am an Anarchist, and I know no country or nation, nor hold any allegiance to such a notion of state, for I am a worker of the world. My sisters and brothers, my comrades are many, and this many makes it impossible to say for certainty an exact number or even the names, and yet I know that they stand behind me as I stand behind them and together we wish for a world of dreams, dreams that we can share, dreams that we can hold in common, that defeats capitalism, nationalism, religious dogmatism and gender/sexual discrimination and persists on the idea:

by and from each according to their ability, for and to each according to their need”

 

anarchist-social-revolution-in-spain

 

solidarity to all who stand in the face of Fascism

Rebellion, Despair and Revolution

 

Movement in the spectacle is existential, in that its entire emphasis is on its own rebellion or despair. This emphasis on its own rebellion or its own despair, is not a creation nor the motive of the movement, it is a condition- the result of direct dialectic, that moves a movement into either rebellion or despair. Any movements goal therefore, is its freedom of movement, either in rebellion or despair, its synthesis then, or its revolutionary space, is when it does roam within that freedom of space.

Rebellion and despair, two conditions of the pour L’Amour of a movement serve as opposites within the same sphere of “universal love”, forming a inner dialectic so as to determine what is orthodox at any given moment, coming from any given condition that the movement may find itself in, determining to what degree the movement may engage within either self-care or self-harm. What is in rebellion thrusts itself at its particular antithesis, whilst what is in despair, lays dormant, in the woe of its present condition where it finds itself against its antithesis.

While any movement is a rebellion, in that it, pour l’amour of itself, goes against its antithesis in the form of a direct dialectical confrontation, only those movements which are able to reach a synthesis against its proposed antithesis can be considered Revolutionary. This revolutionary synthesis is only possible when the antithesis displays its transparency- where formally there was an opposite to engage with in a dialectic, now there is none. The previously held space of the opposite retreats, or vanishes to a state of direct non-confrontation where its interest is purely of self-survival, avoiding at all costs, even to the extent of falling into obscurity, an engagement within the dialectical confrontation that previously defined it.