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.

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