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News

Biden administration has removed just 2K of 30,000 migrants who surged border in Del Rio

Citizens for Legitimate Government - Sat, 09/25/2021 - 20:34

Biden administration has removed just 2K of 30,000 migrants who surged border in Del Rio --Mayorkas said the migrants have now been cleared out from under the bridge | 25 Sept 2021 | The Biden administration has removed just 2,000 of the more than 30,000 migrants who surged to the border in Del Rio in September, Homeland Security Secretary Alejandro Mayorkas announced on Friday. Scenes of approximately 15,000 migrants camped under the Del Rio bridge drew national and international headlines, as well as outrage from lawmakers on both sides of the aisle. The administration surged resources and Border Patrol to the area, although it subsequently ended horse patrol within days amid debunked allegations that Haitian migrants were being "whipped." ...Approximately 2,000 were removed by the U.S. on 17 flights, of the 30,000 who attempted to enter the U.S. this month. 

Categories: News

3,000 NYC Teachers Asked for Vaccination Exemptions, Union Says

Citizens for Legitimate Government - Sat, 09/25/2021 - 05:09

3,000 NYC Teachers Asked for Vaccination Exemptions, Union Says | 24 Sept 2021 | Around 3,000 New York City teachers have asked for medical and religious exemptions from the city's COVID-19 vaccination mandate, according to the city's teachers union. The city requires all school staff to be vaccinated or exempted by midnight on Sept. 27. The union, United Federation of Teachers (UFT) said on Sept. 24 that 90-95 percent of teachers have received the vaccine. That would leave about 4,000-8,000 unvaccinated, including those who have asked for the exemption. The exemptions are largely medical, UFT President Michael Mulgrew told reporters during a Sept. 24 teleconference.

Categories: News

Nearly 11 Percent of Los Angeles City Employees to Seek Vaccine Exemptions

Citizens for Legitimate Government - Sat, 09/25/2021 - 05:04

Nearly 11 Percent of Los Angeles City Employees to Seek Vaccine Exemptions | 15 Sept 2021 | More than 6,000 people, or 11 percent, of Los Angeles city employees plan to seek an exemption from the city’s COVID-19 vaccine mandate, according to city data released on Sept. 14. This comes after the Los Angeles City Council last month approved an ordinance to require city employees to be fully vaccinated by Oct. 5, with exemptions for medical or religious reasons. Exemptions will be evaluated on a case-by-case basis. All city employees were required to report their vaccination status and whether they would be seeking exemptions by Sept. 13.

Categories: News

CDC Allows COVID-19 Vaccine Booster for Group That Advisory Panel Rejected

Citizens for Legitimate Government - Sat, 09/25/2021 - 04:11

CDC Allows COVID-19 Vaccine Booster for Group That Advisory Panel Rejected | 24 Sept 2021 | The Centers for Disease Control and Prevention (CDC) overrode its vaccine advisory panel early Friday and said people as young as 18 who have certain jobs or living situations may get a COVID-19 vaccine booster. The move means millions of more Americans may get a booster shot, even though experts during a meeting said there was not enough data to support boosters for many younger people. CDC Director Dr. Rochelle Walensky, a Biden nominee, decided to reject the expert panel's guidance and allow anybody between the ages of 18 and 64 who are at "increased risk for COVID-19 exposure and transmission because of occupational or institutional setting" to get a booster of Pfizer’s COVID-19 vaccine. That same recommendation was voted down 9-6 during the Advisory Committee on Immunization Practices (ACIP) on Thursday. ACIP offers advice to the CDC on vaccines.

Categories: News

President Donald Trump Responds to Arizona Audit Results: 'I will be discussing the winning results - which show 44,000 illegal ballots'

Citizens for Legitimate Government - Sat, 09/25/2021 - 03:53

President Donald Trump Responds to Arizona Audit Results: 'I will be discussing the winning results - which show 44,000 illegal ballots' | 24 Sept 2021 | President Donald Trump released a new statement regarding the recently concluded hearing on Arizona Forensic audit. The 45th President promised to discuss it at his rally tomorrow in Georgia. Today, we finally saw the long-awaited results from the Arizona Senate's historic full forensic audit of the 2020 Maricopa County election. The result shows that there were numerous discrepancies found in the audit. Here are some of the findings: Canvass showed over 3,400 more ballots were casted than recorded --Over 9,000 more mail-in ballots were received and recorded than the official number of mail-in ballots sent out by the county --Precincts show more ballots casted on election day than people who showed up to vote. 1,551 extra votes. --Approximately 2,500 ballots were shown in the early vote returns that do not have a voter listed as casting them...

Categories: News

United Airlines employees sue to block vaccine mandate

Citizens for Legitimate Government - Sat, 09/25/2021 - 03:36

United Airlines employees sue to block vaccine mandate | 24 Sept 2021 | Six United Airlines employees filed a federal lawsuit against the company this week seeking to block a COVID-19 vaccine mandate from going into effect. The complaint, filed Tuesday in a Texas federal court, alleges that the company discriminated against employees who requested religious or medical accommodations. The plaintiffs have asked for a temporary restraining order or a preliminary injunction on enforcing the order, followed by a permanent injunction. United Airlines became the first U.S. airline to require all employees to be vaccinated against the coronavirus in early August.

Categories: News

BLM organizer says de Blasio vaccine mandate weaponized against black community

Citizens for Legitimate Government - Sat, 09/25/2021 - 03:04

BLM organizer says de Blasio vaccine mandate weaponized against black community | 21 Sept 2021 | The co-founder of New York's Black Lives Matter chapter said New York City Mayor Bill de Blasio's citywide vaccine mandate is targeting the black community and creating conditions akin to segregation. "Seventy-two percent of black people in this city from ages 18 to 44 are unvaccinated," Chivona Newsome said during a Monday protest in New York City. "So what is going to stop the Gestapo, I mean the NYPD, from rounding up black people, from snatching them off the train, off the bus?" Newsome warned that her group could respond with an "uprising" similar to those that followed the death of George Floyd in the summer of 2020. "We're putting this city on notice that your mandate will not be another racist social distance practice. Black people are not going to stand by, or you will see another uprising. And that is not a threat. That is a promise," she said. "The vaccination passport is not a free passport to racism."

Categories: News

Assault on female US service member by male Afghan refugees at Fort Bliss under FBI investigation

Citizens for Legitimate Government - Sat, 09/25/2021 - 02:42

Assault on female US service member by male Afghan refugees at Fort Bliss under FBI investigation --The incident comes on the heels of two Afghan refugees being charged with federal crimes at a Wisconsin military base | 24 Sept 2021 | An investigation is underway into an alleged attack of a female U.S. military service member by several male Afghan evacuees being housed at Fort Bliss. The Federal Bureau of Investigation has confirmed to Fox News it is investigating a referral from a Fort Bliss Afghan refugee housing complex in New Mexico alleging that a woman, whose name and age are unknown at this time, was assaulted on Sept. 19 by a "small group of male evacuees." "We received the referral from Fort Bliss and our office is investigating the allegation," FBI Public Affairs Officer Special Agent Jeanette Harper told Fox News. Officials at Fort Bliss confirmed the report of the assault to Fox News.

Categories: News

New York BLM Leader Promises National 'Uprising' Over 'Racist' Vaccine Mandates

Citizens for Legitimate Government - Sat, 09/25/2021 - 02:15

New York BLM Leader Promises National 'Uprising' Over 'Racist' Vaccine Mandates | 23 Sept 2021 | The co-founder of a Black Lives Matter group in New York warned of an "uprising" similar to the George Floyd protests last year over vaccination requirements. Chivona Newsome, an organizer with Black Lives Matter of Greater New York, led a protest on Monday at Carmine's Italian Restaurant in New York City after a hostess denied entry to three black women last week because they would not provide proof of vaccination. The women, tourists from Texas, allegedly attacked the hostess and were arrested on charges of assault and criminal mischief. "Seventy-two percent of black people in this city from ages 18 to 44 are unvaccinated," Newsome said during the protest at Carmine's, according to The Washington Examiner.

Categories: News

Photographer says Border Patrol agents didn't whip Haitian migrants

Citizens for Legitimate Government - Sat, 09/25/2021 - 01:34

Photographer says Border Patrol agents didn't whip Haitian migrants | 24 Sept 2021 | A photographer who took photos of mounted Border Patrol agents in a tense encounter with Haitian migrants earlier this week says he didn't see any whipping, puncturing the outrage that the White House and immigrant-rights activists have aimed at the agents. Paul Ratje told KTSM, an El Paso, Texas, television station that he saw the migrants running and dodging around the horses that agents were riding, and the agents were swinging their reins but weren't targeting the migrants. "He was swinging it, but I didn't see him actually whip someone with it," the photographer told the station. "That's something that can be misconstrued when you’re looking at it."

Categories: News

Decimation of Seniors Continues as FDA and CDC Recommend Third Vax to Age Group With Highest Number of Deaths Following COVID-19 Shots

Citizens for Legitimate Government - Sat, 09/25/2021 - 01:16

Decimation of Seniors Continues as FDA and CDC Recommend Third Vax to Age Group With Highest Number of Deaths Following COVID-19 Shots | 24 Sept 2021 | Last Friday, an FDA vaccine advisory committee voted 16 to 2 against authorizing a third Pfizer COVID-19 "booster" shot. And yet inexplicably, they later took a second vote among the same committee members to authorize a third Pfizer booster shot for people over the age of 65, which was passed unanimously. Why? Beliefs that vaccines actually help prevent disease, and that therefore those "most vulnerable" need them most, seemed to prevail here among the vaccine cultists, even though most people do not even know that Pfizer has never claimed their COVID-19 shots stop transmission of COVID-19. They allegedly only "lessen the effects." ...A conservative estimate of deaths in people over the age of 65 following a COVID-19 shot for the past 9 months is about 482,570 senior deaths represented by the U.S. VAERS. (While the majority of these are in the U.S., there are also some from outside the U.S.)

Categories: News

Anarchist Think Tank Locked Out of PayPal

Anarchist News - Sat, 09/25/2021 - 00:52

from Center for a Stateless Society

by Alex McHugh

FOR IMMEDIATE RELEASE

September, 24, 2021

Contact: Alex McHugh

(240) 510-7831, editor@c4ss.org

Auburn, AL – The Center for a Stateless Society (C4SS), a left-wing market anarchist think tank and media center, has had its 16-year-old PayPal accounts permanently disabled. 

It is unclear at this time why PayPal has disabled these accounts. C4SS financial coordinator, James Tuttle, is working with the rest of the coordinator team to try and right this situation as quickly as possible, but we have yet to hear back from PayPal.

This is an absolutely devastating loss of service for us, made worse by the complete lack of transparency and communication around why our account has been frozen and what can be done to rectify the situation. We are currently discussing alternative payment platforms to use in the future. 

Not only does this mean we will be unable to pay writers and translators on time for September contributions, we’re not sure when or if we’ll be able to access our funding on PayPal at all. Our store and publishing operation also operate on these funds and so we’re unable to fulfill orders or refill stock for the C4SS Counter Economic Store until this is figured out.  

As a point of clarity and transparency: C4SS operates as a 501(c)3 nonprofit media organization under the name of its parent organization, The Molinari Institute and previously used this PayPal account for almost all transactions. We are fully compliant with regard to tax documentation and 501(c)3 status.

Click here to download the .pdf version for distribution.

Tags: c4ssnot your pal
Categories: News

Biden Administration Doles Out $250K to Wuhan Lab-Linked Group

Citizens for Legitimate Government - Sat, 09/25/2021 - 00:52

Biden Administration Doles Out $250K to Wuhan Lab-Linked Group --EcoHealth Alliance's founder waged a secret campaign to disprove the lab-leak theory | 24 Sept 2021 | The Biden administration awarded more than $250,000 to an organization whose founder waged a secret campaign last year to undercut the theory that the coronavirus originated in a Chinese lab. The Defense Threat Reduction Agency granted $253,279 to EcoHealth Alliance in July to conduct research to thwart the use of viruses as weapons of mass destruction. EcoHealth Alliance worked closely with the Wuhan Institute of Virology, the lab that many U.S. officials believe was ground zero for the coronavirus outbreak. The group's founder, Peter Daszak, secretly organized a group of scientists early in the pandemic to publicly undermine the theory that the pandemic sprung from a leak at the Wuhan lab. The Defense Threat Reduction Agency, which operates within the Defense Department, has awarded $37 million to EcoHealth since 2013, though the July grant was the first given during the Biden administration. 

Categories: News

'Wisconsin H.O.T.' - Grassroots Group Uncovers 23,000 Votes With Same Phone Number and 8,000 Voters Registered in 1918 - All in One County

Citizens for Legitimate Government - Fri, 09/24/2021 - 22:29

'Wisconsin H.O.T.' - Grassroots Group Uncovers 23,000 Votes With Same Phone Number and 8,000 Voters Registered in 1918 - All in One County | 24 Sept 2021 | A group in Wisconsin that goes by the name of Wisconsin H.O.T (H.O.T. Wisconsin-Honest-Open-Transparent) released a Telegram where they ask Wisconsin election officials why over 23,000 individuals in Wisconsin's voter roles have the same phone number? From their note: Attn.: Meagan Wolfe of the Wisconsin Election Commission: We demand your immediate resignations for lying to us all about the happenings of the November 3, 2020, election. Why are there 23,203 voters registered right now in Racine County all with the same phone number? There are another 63 registered statewide with this same number... Tell us who owns the phone number. It is a 262-9XX-XXXX number... why are there forty-five more same phone numbers registered to about nine hundred different registered voters?

Categories: News

2 Machine-Translated Posts from "Anarchist Fighter"

Anarchist News - Fri, 09/24/2021 - 20:40
ORGANIZE , ORGANIZE , AGAIN Organize!

via raddle.me by cretin

Anarchists and Religion

Machine assisted translation of Russian-language article found at this link: https://telegra(DOT)ph/Religiya-09-17

Anarchism and Religion Anarchist Fighter, September 17, 2021

Anarchist Fighter recently spoke about the relationship between anarchism and religion. In my opinion, this is an excellent invitation for further discussion. In this article, I want to focus on two aspects of this rather broad question. First, I want to talk about state repression against religious minorities, both in historical perspective and in the present. Secondly, I am interested in the points of contact between the worldview of representatives of religious minorities and the liberation movement. Here I will turn to both history and modernity.

The Russian state has a long tradition of persecuting religious minorities, and the current Kremlin tsar is a worthy successor to it. It is enough just to look at the data provided by the OVD-info website to confirm that the Russian special services most often arrest, torture, imprison not anarchists, not human rights defenders, not journalists, but “wrong” believers, primarily Jehovah's Witnesses and members of the Islamist movement Hizb ut-Tahrir... The first of these two organizations is recognized as extremist in the Russian Federation, and the second is terrorist. Of course, a person of anarchist views is unlikely to become a follower of these religious movements. However, this does not negate the right of religious dissidents to practice their religion and live according to their cultural norms. Neither Jehovah's Witnesses nor Hizb ut-Tahrir, despite all the strictness of the rules within these communities, do not propagandize and do not use systematic violence, these religious communities are also devoid of frankly destructive features, like any sect of the god Kuzi. According to libertarian principles, the cultural rights and voluntary cultural autonomy of these minorities must remain protected, both from the state and from the democratic centralism of the “majority”.

As already mentioned, persecution of religious dissidents is nothing new for the Russian state. Historically, schismatics have been one of the most oppressed religious minorities in Russia. Without going into the details of the church schism that took place in the middle of the 17th century, I can only say that the Russian state unleashed the most cruel repressions on the Old Believers. This is one of the reasons why the schismatics massively supported all subsequent popular uprisings. By the second half of the 19th century, the will of the Old Believers for active armed struggle had long been broken, but infringements of social and cultural rights, as well as mistrust on the part of the authorities, remained. On the part of the split, passive resistance continued. The most radical schismatics, the so-called runners, tried to minimize their interaction with the "antichrist" state, up to a complete refusal to bear the duties imposed by them. And therefore, when in the first half of the 1870s, mass revolutionary propaganda began in Russia, which was called "going to the people", the Old Believers were considered the natural allies of the revolution, the vanguard of the future uprising.

Among those populists who worked especially diligently in the schismatic environment was the future organizer and strategist of Narodnaya Volya (Translation Note: People's Will, a 19th century leftist revolutionary movement that used clandestine organizing and propaganda by the deed, they assassaninated Tsar Alexander II in 1881), Alexander Mikhailov. From the point of view of the issue under discussion, his view of this religious group is interesting.

Alexander Mikhailov began his work among the schismatics in the spring of 1877, even during the time of "Land and Liberty" (Translation Note: An earlier group that People's Will formed from). A group of Petersburg landowners went to the Saratov province with the aim of conducting a sedentary revolutionary agitation, finding jobs that required education or rare skills useful for peasants. Alexander Mikhailov, choosing a place for a settlement, settled on the Old Believers. He himself talked about campaigning among the schismatics in his short autobiography Autobiographical Notes, completed in February 1880, as well as in the testimony given during the investigation. Yes, this outstanding organizer of Narodnaya Volya's activities, who received the pseudonym "Janitor" for his extremely pedantic approach to conspiracy, testified. I will allow myself to move away from the topic, and give an explanation of the revolutionary reason he made such a decision: “As a public figure, I take the opportunity now presented to give an account of the Russian society and people in those my actions and the motives and considerations that guided them, which became an integral part of the events of recent years that had a serious impact on Russian life...I will not touch upon individuals, in the sense of surnames and data leading to their discovery, disclosure and involvement in the present case." Naturally, this approach of Mikhailov to testifying was not condemned by his comrades, rather the opposite, because he managed to turn the trial into a platform for the propaganda of the ideas of Narodnaya Volya.

However, let us return to the schismatics. Mikhailov initially prepared for his revolutionary activities in the Old Believer environment with all responsibility. He wanted to become “his own” for the Old Believers, and not a person from the outside, an intercessor, or, as they say now, a human rights activist. In his “Autobiographical Notes” the revolutionary wrote: “I had to literally become an Old Believer, I had to pull myself into tight-knit gloves, to break myself from head to toe...This helped me to become an unrecognizable schismatic in two or three months, and whoever knows the Old Believers knows what that means. For an intelligent person, this means performing 10,000 Chinese ceremonies and performing them naturally." The efforts were justified. “I could already penetrate the Siberian secret sketes, and the Astrakhan communities (communists), and the runners, and the Preobrazhensky cemetery,” Mikhailov said about the results of his reincarnation as an Old Believer. It should be noted that such a diligent approach to revolutionary agitation is still relevant today.

From the point of view of the issue under discussion, the relationship between the liberation movement and religion, it is most interesting how the social environment of the Russian revolutionary imbued with the spirit of progress was compatible with the Old Believer archaism. Mikhailov naturally touches on this topic. Even in his autobiography, he wrote: “The world of schism captivated me with its originality, strong development of spiritual interests and independent people's organization. It is a powerful state within a bureaucratic state." That is, Mikhailov sees similarities between the developed "spiritual interests" of atheist revolutionaries and schismatic believers. Both of them oppose the state ideology, adhering to a worldview that for the better differs from the officially accepted one.

In his testimony during the investigation, Mikhailov developed this point of view further. He argued that the Old Believer communities were gripped by a spirit of spontaneous social protest. The revolutionary talked about the special cult of Emelyan Pugachev, which he discovered among the schismatics. And the point here is not only in the specific historical memory, because the Old Believers made up a significant part of the Pugachev army. Some schismatics who met Mikhailov dreamed of a new uprising, revenge on the oppressors and the onset of a "kingdom of truth on earth." But even those who were less radical did not recognize state power. In the fall of 1877, Mikhailov got a job as a teacher in the village where the so-called Spassovtsy lived, representatives of one of the directions of the Old Believers. In his testimony, the revolutionary told about their teachings:

“Their worldview is as follows: the world is embraced by the spirit of Antichrist. His incarnation is sensuously the king. His servants and his means are officials and the state system. By this, he conquers the souls of men, full of everyday desires and therefore unable to fight. He makes the conquered pray to him, as the leader of the church since Peter I, to serve him and make sacrifices, of which military service is a blood sacrifice, the most grievous. But "for the sake of love" the Spasovtsy cannot openly fight against him and pass themselves on to the goodness of Christ the Savior and his invisible leadership."

Thus, the religious teaching of the schismatics was inseparable from the spontaneous opposition. Among the Old Believers, Mikhailov also finds a different type of personality, for the better different from the one that prevailed among the submissive, downtrodden people. In his opinion, the very religious worldview of the schismatics was based on personal morality, and not official religiosity. This independence in matters of faith made the schismatics a fertile environment for revolutionary agitation and potential rebels. Mikhailov stated in his testimony: “It is perfectly understandable why the Old Believers so willingly pestered Pugachev. They fought against the state before him, and now they continue it. Spiritually, the world of schism is much higher than our peasantry. Among him, it is easy to raise questions of a moral nature, and the soil for them will be the most fertile." Thus, the revolutionary comes to the conclusion that religion, and one that determines absolutely all aspects of everyday life, in itself not only was not an obstacle on the way to a revolutionary worldview, but on the contrary, contributed to its formation.

The problem is not religion as such, but how earthly power uses it. It is appropriate here to cite the story of Grigory Plekhanov about Mikhailov's participation in a religious dispute that took place in Saratov in the fall of 1877. To people of anarchist views, the luminary of Marxism Plekhanov is known as an unpleasant character, but there were bright sides in his biography. In the 1870s, he took a noticeable part in the activities of "Land and Liberty". So, as Plekhanov recalled, Mikhailov merged so much with the schismatic environment that he began to attend disputes with Old Believers organized by the Orthodox clergy. He took the future Marxist with him to one of these events.

The dispute, to which the two populists came, was framed in the best traditions of Russian statehood and looked little like a free exchange of views. Here is how Plekhanov describes it: "Mikhailov was most interested in the question of which of the schismatic" pillars "would defend" ancient piety." But to his great chagrin, the clerk replied that the schismatics had almost stopped going to disputes, since, not content with book wisdom, the “priests” inform the police about their opponents, and the schismatics receive due reward from the secular authorities for disagreeing with the spiritual authority. That is, for disagreement with the church hierarchs, the schismatics were simply taken to the police with all the ensuing consequences, and the event, declared as a dispute, was simply state propaganda. But Mikhailov was not taken aback and decided to take the place of the absent "pillars". And not without success. “I only saw that Mikhailov spoke very self-confidently, that he was not embarrassed by the objections of the “father", and that for each of the texts they quoted, he cites no less weighty testimony of this or that saint. The people around listened to him with great attention, but the "priests" felt, as it was evident, not quite clever "- said Plekhanov. In the course of the dispute, the discussion turned to runners who completely deny public duties. Then the church hierarchs used their last, but a win-win argument: "So, after all, the runners do not recognize the king," exclaimed one of them (priest). "Fear God, honor the king," repeated another in a thunderous voice."

As Plekhanov recalled, people were going to summon the police and arrest Mikhailov, so the landowners hurried to leave the meeting.

This story is a clear example of how religious dissidence, which the authorities perceived as a threat, was suppressed in the Russian Empire. The parallels with the events of our present day suggest themselves. After all, the current repressions against Jehovah's Witnesses are justified precisely by the fact that they "do not recognize the king." The very participation in their religious practices by the Russian courts is seen as preparation for the overthrow of the state system. Both under the Romanovs, and now the state claims to be the supreme arbiter in spiritual matters. Dissent is not allowed.

It is now impossible to say what could have resulted from the propaganda activities of Alexander Mikhailov among the schismatics. Mass repressions against propagandists and the need for revolutionary self-defense from persecution, the assassination attempt of Vera Zasulich, which caused a wide public resonance, and the activation of the revolutionary movement in the political center of the empire pushed him towards armed struggle. Already in the summer of 1878, Mikhailov participated in an attempt to free the populist Porfiry Voinoralsky, which ended in the murder of one gendarme. In the spring of 1879, he organized an assassination attempt on the chief of gendarmes Drenteln and helped Alexander Solovyov prepare regicide. During the split of Land and Liberty, Mikhailov was one of the most consistent supporters of the strategy of a democratic political revolution and the tactics of political terror, which were eventually adopted by Narodnaya Volya. However, the turn to politics did not remove the issue of the oppressed position of religious minorities from the agenda for the populists. Narodnaya Volya proclaimed its goal to provide schismatics and other religious groups with equal political, social and cultural rights for all.

Not only during the Romanov empire, but now the revolutionary authors find the moral level of representatives of religious minorities above the "average for the House". This point of view was expressed in the interview "If you are political, you will suffer" by the Belarusian anarchist prisoner Nikolai Dedok. Only he was not talking about schismatics, but about Baptists. In the essay "The Untouchables in the Prison Hierarchy", included in the book "Colors of a Parallel World" and in the above interview, Nikolai criticizes the informal prison order and claims that their existence is an integral part of the state system of control over prisoners. The most severe form in which the informal prison hierarchy manifests itself is the existence of a caste of untouchables, people deprived of all rights and elementary human dignity in places of imprisonment. Falling into this category is the worst thing that can happen to a prisoner. “The existence of this caste provides the staff of the penitentiary institution (correctional institution) with invaluable assistance in putting pressure on prisoners who refuse to obey,” Nikolai writes. As the anarchist himself notes, representatives of religious minorities are the only ones who actively resist the inhuman prison order. Here is what he says in an interview: “I heard about such people - Christians, Baptists - who ended up in the zone and deliberately went to the lower caste. I have great respect for them, but I couldn't do that myself." That is, the ethical norms of religious minorities required not only sympathy for the most oppressed, but also the direct sharing of their fate. Nikolai himself does not call for such a choice, and the anarchists who have found themselves behind bars should not do this. But there can be no doubt that ethically, morally, Baptists are above the general mass of prisoners who dutifully accept the brutal prison hierarchy.

It is also worth adding that, as far as the author of the article knows, Nikolai Dedok himself is an Orthodox Christian. But his dedication to anarchist ideas has already brought him to conclusion twice. Such consistency in the struggle for our ideals can be wished for everyone.

To be fair, I would like to note that the religious minorities persecuted in the Russian Federation are not angels at all. With the ultra-conservative interpretation of Islam adopted by Hizb ut-Tahrir, everything is clear; it is unlikely that a person of anarchist views will want to live in a caliphate, the construction of which the members of this movement proclaim as their goal. Jehovah's Witnesses also have many downright unpleasant features. For example, representatives of this religious group do not participate in strikes and other forms of social struggle, this is directly prohibited by the internal rules of the organization. But in modern Russia we do not have a situation where a dozen strikes break out every day, and only Jehovah's Witnesses stand in the way of a social revolution. If this were the case, the problem would be quickly resolved, because a strike-breaker is a strike-breaker, and it does not matter who and how he worships. But we see how Jehovah's Witnesses are repressed by the state simply for their religious practices and worldview that differs from the official one. For their faith, these people, who have not done anyone any special harm, go to prisons and torture.

Of course, many anarchists consider the very concept of the existence of a certain higher power to be authoritarian, which penalizes or, on the contrary, rewards people for their actions and thoughts. A significant part of our comrades reject religion as a set of unscientific ideas. There are enthusiasts who are always ready to conduct atheistic agitation. Let it be so, this is also necessary. But it is important to see the other side of the religious theme as well. The right to practice religion, like the right to renounce it, is an inalienable right of the individual. Both historically and now, religious practitioners have participated in libertarian social experiments. As shown above, there are examples of how representatives of religious minorities, true to their faith, ethically and morally stood above the majority of society, which did not question the official ideology and official worldview. But this in itself undermines the clay colossus of the state, which stands on conformism, obedience, and selfishness of people.

What attitude to religion should be declared? In my opinion, the anarchists should inform the people in their agitation that Putin's Russia is a country of religious lack of freedom. Anarchists, on the other hand, stand for complete freedom of religion, for an end to persecution and discrimination on religious grounds. If you want to decide for yourself who you believe in and how to pray or not to believe and not to pray at all - join our struggle for freedom and equality.

When writing the article, the collection of materials "Narodovolets Alexander Dmitrievich Mikhailov" (Leningrad 1925) was used, compiled and edited by Anna Pribyleva-Korba and Vera Figner.

E.S.

About the 'Telegram Riots' Conspiracy Uncovered by State Authorities

From the 'Anarchist Fighter' Telegram Channel, machine assisted translation...

19.09.21

Telegram-riots

Well, whatever the vote? It’s clear that in the Russian “elections” the only interesting thing is not the electoral act itself, but the possibility of a riot, around which passions are now boiling ... After all, what could be worse than “mass riots”? Only Putin's endless order. When healthy and eternal.

The security forces uncovered the Telegram conspiracy. As usual, in a chat where they allegedly tried to organize an unauthorized street protest. The main name of the case, Dmitry Chebanov, called to take to the streets on September 18. Dmitry has already shown himself to be an active participant in the protest movement.

As a result, several people were arrested and shoved into jail and house arrests.

The emergence of groups working to escalate the protest is natural. In Russia, all legal ways of fighting are closed. There are many who are dissatisfied with Putin's tyranny. Especially among young people - not yet milked by hypocrisy, fear and brainwashing. These groups exist, and new ones will appear. There is also a chance of success.

But we appeal to you, comrades, literally with a prayer. It doesn't matter whether it is a public appeal or a secret conspiracy. Observe anonymity measures and safety precautions: TOR, VPN, SIM cards purchased without a passport or with false data, no real information in your account, clearly separate telegram accounts for personal communication and political struggle. Principle: do not be afraid, but also do not substitute. And may the force be with us.

For each of their blows, the answer is one: ORGANIZE , ORGANIZE , AGAIN Organize!

Tags: russiamachine translationAnarchist Fightertelegramorganize
Categories: News

Understanding Anti-Authoritarian Strategy in the Apocalyptic Era

Anarchist News - Fri, 09/24/2021 - 20:30

via raddle.me by cretin

Note: Was going to post the whole text here but it was too long, so I used 0bin instead, it's an anoymous paste type site, hope the link works for everybody!

from Indonesian anarchist blog Kontra-Media, original article here:
https://kontramedia.noblogs.org/post/memahami-strategi-anti-otoritarian-...

"Don't ask us for that formula that opens worlds,
just a few twisted syllables, dry as a branch and gaunt.
Today the only thing that we can tell you is
what we are not, and what we do not want."

- Eugenio Montale

If, for example, we are faced with the question of how should we respond to the environmental damage caused by the Bakrie Group with its Lapindo mud scandal (I), then the simplest answer is to provide political awareness to the public about the destructive consequences of the capitalist system and its state apparatus. According to the anti-authoritarian perspective, there are at least two commonly used ways of building this kind of awareness. The first is done by building two-way communication that puts forward non-hierarchical organizing methods, free from political parties, participatory, and formal— although there are informal methods that tend to emerge from this pattern, both are more characterized by their inclusive methods. The second uses confrontational or insurrectional methods with more or less the same principles as the first, only the second emphasizes individual and organizational spontaneity that is temporal, informal, and non-compromising. Through these two ways, the community is expected to be able to take the initiative to respond directly to any losses and exploitation related to their lives.

The first organizing pattern, broadly speaking, is interpreted as an inclusive form, namely a form that can empower various lines of society into a new alternative to the structure of social movements. Methods like this are quite common and simple to be applied to social spaces and have been carried out—although still quite rare and relatively small in Indonesia, only a few exceptions are social experimentation in some areas such as the urban poor community of the Urban Poor Consortium and smaller experiments that are more informal networks such as the Food Not Bombs network—by various new social movements that emerged after the Cold War (or for the Indonesian context, post-New Order), which marked the end of the era of the ideological feud of Soviet communism with western capitalism. Post-Cold War is where various social movements began to emerge in their new forms—or what is termed the New Social Movements—which broaden participation without any narrow ideological tendencies.

The second pattern is more likely to refer to ideological tendencies—in this case anarchism. The insurrectional approach puts forward a direct confrontation with the socio-economic structure of capital, thus this kind of organization tends to be exclusive in practice, because it requires the participation of individuals who have similar interests and understandings. Insurrectional practices have not become common in the history of the resistance movement in Indonesia. However, acts of violence committed by fundamentalist Islamic elements cannot be equated with anarchist insurrectionalism, because their epistemological references are completely different. The difference between the insurrectional pattern and the first is only at the level of method, both have more or less similar perspectives on how the economic and social order should be organized. Some examples of local insurrection such as the resistance of the Papuan people to Freeport and the Indonesian state apparatus, the resistance of the urban poor who were evicted in Pandang Raya and the actions of the Bojong community that occurred several years ago, or the rampage of freelance miners in Bangka Belitung in mid-2007, can be considered closer with the insurrectional principle because it indicates a contradiction to capital.

Nevertheless, the insurrectional pattern is not an approach to violence, even though various insurrectionist practices are almost always synonymous with violence. This pattern that tends to directly challenge people's way of thinking can also be applied to a conventional cultural reshuffle. As was done by anti-art groups such as the Provos in the Netherlands and the Motherfuckers in America in the 60-70s, or by the early punk movement, which aimed to nullify the bourgeois lifestyle and norms by bringing with it the impulses of anti-capitalist struggle in modern society. [2] Imagine Bakunin retorting to Situationist International, “the creative desire of destruction to uncover the beauty behind the city walls!” Insurrectional impulses are more aimed at – to borrow Wilhelm Reich's term – individual orgasms to create a direct disconnect from the overall domination of power. Whether it's the rejection of the dominant culture or the expropriation of the right to life, it can be done with or without violence, individually/small groups or in large scale mass movements.

So far, which method is more effective to use, if we are faced with a case like the Lapindo mudflow? Each of the above methods, I believe, has its own strengths and weaknesses when we consider effectiveness. Building a mass organization base, in the first way, takes time and a long-term program and is not an easy job. This way of organizing can lead the movement to a more constructive development. On the one hand, the long span of time required has allowed this case to be simply forgotten and the public, by the time it reaches this stage, are tired of forum meetings, demonstrations, and fruitless negotiations. Meanwhile, financiers and bureaucrats can arbitrarily move to a new exploitation area after destroying the previous one. This kind of situation can often be easily blunted when the compensation fund demanded by the community can be met. Insurrectional patterns, on the other hand, can sharpen contradictions and take movements to more dramatic levels in a short span of time. However, this kind of pattern is also more risky in practice, not to mention the public reaction due to bourgeois media propaganda that will discredit confrontational actions. It is not an easy choice whether we will take the first or the second way when considering cases like Lapindo and the threats of environmental damage in the future.

With the increasing threat of global warming, followed by climate change due to environmental damage, increasing global poverty, and the alienation of various directions generated by the globalization of capital, new creative and non-homogeneous ways to respond are needed. We can no longer rely on overly realistic apologies (“the society is not ready”), although a confrontational approach is also not something that can be used flexibly. What needs to be seen clearly is how these two ways can be used to build the infrastructure of a social movement and at the same time bring it into direct confrontation with capital and the state. Below I will try to discuss, in a fairly short and limited way, the advantages and disadvantages—and dissection of ideas—of the two approaches.

The Insurrectional Approach: One Hit!

This kind of approach is not something that was born in post-industrial capitalism. The Age of Propaganda By Action (translation note: more commonly referred to in the English-speaking world as the era of Propaganda of the Deed) [3] in the 19th to early 20th centuries, was perhaps the origin of the inspiration for the insurrectionist pattern. By resurrecting Bakunin and Stirner, the era of advanced capitalism justifies most of the followers of this school to re-breathe individual spontaneity in a society consumed by mass culture and such a powerful control system. The critical points of the insurrectionists rest on:

1. Permanent (large) organizational disapproval

2. Homogenization refusal

3. Rejection of reformist tactics

4. Rejection of industrial society values (wage work, division of labor).

The first point is very close to the principles of the anarchist-individualist movement and some communist tendencies – which are classified as anti-organizationalist factions – in the 19th century. Both emphasize individual initiative as the most revolutionary manifestation to crush the domination of power. There are some principal differences between the two, although these differences are more in response to different situations and times as well.

The intensity of the 19th century insurrectional activity responded to the conditions faced by the anarchist movement and international workers after the Paris Commune of 1871. His rejection of organization—from its syndicalist to collectivist forms—was drawn from Max Stirner, the originator of the individualist movement, which prioritized the union of Egoists (individual) as a a dismantling of every aspect of power relations which, he believes, is a legacy of the era of the Enlightenment and Humanism to construct 'individuals' based on certain power interests. The anti-organizationalist faction completely rejected formal forms of organization. Luigi Galleani, one of the inspirational Italian insurrectionists who combined Kropotkin's communism with Stirner's individualism, took a slightly different position. Galleani still views individual spontaneity as a precondition for an anarchic social order. However, the ideas and practices that he propagated were very close to those of the individualist schools of the time. Galleani in his regular publication, Cronaca Sovversiva, never backs down from proposing 'actions of violence against the bourgeoisie' by glorifying every action carried out individually or in groups. His emphasis on such actions led him to be rejected by many social anarchists such as Kropotkin, Malatesta and Emma Goldman.

Broadly speaking, this flow aims to create a moment where individuals can escape the isolation and powerlessness of life in one beat by reclaiming their autonomy. The idea of ​​a renunciation of work, of permanent organization in which individuals occupy subordinate positions, of a non-compromising character, sometimes has a far more threatening liberating effect than the reformist practice of confirming the powerlessness of society by negotiating with the rulers, but they also have the potential to isolate the 'few'. liberated individual' from his reality. Instead of trying to focus on individual starting points that will lead to social liberation, the insurrectional pattern often focuses on only a handful of individuals who share the same understanding. Stirner played a lot of influence here. The Union of Egoists (or gathering of individuals), according to him, can only occur if the individual really wants it, which will then put his interests ahead of the interests of other individuals. To bring individuals into the domination of organizations in the name of their interests, or the interests of the people, means positioning individuals into the pyramid of subordination to their 'external interests'.

The thoughts of philosophers such as Foucault, Deleuze-Guattari, are often associated with insurrectional practices that have a rhizomatic and anti-control character. The closeness of these thinkers lies in Max Stirner's idea of ​​power (or Nietszche in the academic tradition). Deleuze views Max Stirner as the predecessor of Nietszche. According to him, Stirner's central question as to whose interests and what mechanisms of domination lie behind the 'universal idea of ​​man' is an attempt to uncover the hidden interests of power. Stirner's operation closely resembles Nietszche's attempt to dismantle the Enlightenment-era narrative by exposing every antagonism and discontinuity that is hidden within it. His critique of Feurbach and Hegel, indicates an 'epistemological cut' from the era of the Enlightenment and Humanism. He considered that the Human Idea that was born from that era, namely humanism, was just a concept of God reborn in a different form. For him, this concept is spectral, something unreal but persistently haunting, forcing the individual to adhere to normative ideas that he cannot live with. Nevertheless, Stirner, is a figure who is hardly reckoned with by contemporary academics, many of whom view Stirner as a poor relation of Nietszche.

Contemporary insurrectionism was given its practical foundation by the Italian anarchist, Alfredo Bonanno. He combined the insurrectionist concepts of his predecessors with an overarching critique of the post-industrial order of society. Bonanno borrows Stirner's ontology to reveal the relationship of rationality (morality), which is the inherent values ​​of capitalistic society, with the post-industrial project of social liberation. Rationality, he argues, is 'a language agreed upon by the oppressor and the oppressed'. Rationality or the Idea of ​​Man is seen as a bourgeois morality, serving as a cloak for new co-optation techniques that most of the movements born of this idea are not aware of. Therefore, movements with a background in the ideas of the Enlightenment era and Humanism tend to take a reformist and non-contradictory approach, including anarchist variants born from that era. Bonnano views the insurrectional project as an inevitable demand of the post-industrial era. He further differentiates the realities of the industrial era from those of the post-industrial: 'industrial reality, as is well known, rests on capital, on the concept that is at the center of production, namely investment, and that investment must be considered. Today, with new programming techniques, a change from capitalist production is not difficult to understand. It is simply a matter of alternating computer programs.' This programming, the sublimation of these messages, is what Bonanno understands to be the breakdown of communication between the oppressed. A communication breakdown that is manifested in a vertical language, so that contradictions evaporate and the project of liberation becomes a process of reconciliation with capital.

The process of reconciliation with capital or a reformist strategy, Bonanno considers as something that plunges, because it is part of a vertical language. Therefore, according to him, the anarchist movement must throw away the desire to reach the masses through political channels. Bonanno puts forward a temporary organization that can sharpen contradictions through the practice of insurrection. This organization, too, is not an organization in the general sense, but an organization that functions to carry out specific goals desired by the individuals in it. Organizations must function according to individual interests and not the other way around. What should be noted is that Bonanno fully positions the insurrectional project as a strategy of mass struggle: 'What will this project look like? That is by organizing together with those who are 'marginalized', without relying on an ideological basis, without relying on exclusive reasons derived from the ancient concept of class struggle, but on a basis that is directly related to reality, with different realities. There must be situations around your area where tension is being raised. Get in touch with such situations, but if it is still done on an ideological basis, it will tear you apart. Relationships have to be done in a different way, organized but different.’

The method used by the insurrectionist movement is indeed full of individualism, but it is inappropriate to view it as merely an escapist or purely individualistic lifestyle. The dynamics of insurrectional liberation rejects singleness in motion, direction and purpose; reject all central command; reject any kind of subordination to the hierarchy; reject all forms of representational politics and mediation. The goal is maximum plurality. Fundamentally, this resistance construction is related to the liberation of contemporary life. It is not a messianic horizon that promises redemption, not a political machine, which in order to achieve its goals (later) will sacrifice the present. He is the vehicle of humanity, which wants to stand on the current conditions; who want to transcend the alienation of everyday human life (hierarchies, representative identities, separation between everyday life and desires) by promoting confrontation—abandoning contradictions.

Inclusive Strategy: “The Mass Is Everything!”

The inclusive strategy is based on the possibility to achieve broad mass participation, and its general character is mass organization. Many mass-based organizations today, at least—although it must be admitted that they are still very rare, given the fairly thick and historical tradition of Marxism-Leninism as an example of a blueprint for social movements in Indonesia—have anti-authoritarian tendencies. But in many respects the logic of this kind of organization almost always resembles that of traditional political organizations.

Mass organizations always rely on the assumption that the 'masses' have not been awakened, therefore it is very important to bring awareness step by step through specific approaches and long-term programs. In other words, a good mass organization must use the normative language of the people in order to create a positive impression of struggle and can gain wider sympathy.

This is the reason why many social movements tend to take the line of political struggle. Political struggles usually try to focus on one issue. Issues that later become specific demands (such as an increase in labor wages, subsidies for the poor, or compensation funds for Lapindo mudflow victims) are expected to be resolved through political bargaining with those in power. As a result, the formal logic (the logic that is shared by the community) is that if those in power cannot fulfill these demands, they must be replaced. We all understand where this kind of political struggle for disassembly is headed.

Mass organizations also tend to create a separation between 'who makes the idea' and 'who will carry it out' . They tend to specialize in roles among the masses they pastor. Although social movement forums often involve the community to determine the direction of the struggle, on many occasions this kind of forum has determined where it will lead. Social movements that rely on efficiency will tend to make organizations and masses into separate entities. The masses who have not been awakened are represented by those who are awakened, so it is not surprising that the individuals involved in it also have social awareness in stages.

In many ways this kind of struggle is difficult to lead to a form of social movement that is autonomous and participatory. This kind of political struggle can only be fruitful if the goal is the seizure of state power. Because with this kind of political strategy the logic of the people has not changed: the most likely change according to them is to replace a more honest and just ruler – or the jargon of PRD (Papernas) activists, PRP or PRM 'a government that favors the poor'. This kind of logic blatantly makes people accept their subordinate position in the class pyramid by making them believe in rules and laws that are completely foreign to them, and at the same time making them distrust their own potential.

Although inclusive strategies can appear quite heterogeneous, they are often very homogeneous in nature. Based on the ideology of 'progress', he tends to divide the levels of organization into different strata (students, urban poor, and workers), but leads to a similar strategy. Again, progress is closely related to efficiency, and both are born as a consequence of the capitalist mode of production. The dominance of this homogeneous strategy makes social liberation synonymous with capitalist production: emphasis on quantity, repetitive labour, divisions of labour/specialization, and restraint of individual initiative—automation. Many people's negative reactions to social movements are caused by their rigid and homogeneous nature. As a result, many people feel discriminated against simply because social movements tend to classify certain social strata as worthy of fighting for their lives.

However, it would be more unfair to equate all tendencies of inclusive strategies as the points above. Classical anarchism does tend to adopt the same pattern, though not completely. What needs to be considered here is the situation (including history and geographic location-territory) will greatly affect the effectiveness and way of organizing. Taking advantage of the situation does not mean falling into it, but to understand what potentials can be provoked from the situation. Sometimes the potential is already there but hidden because of strong historical factors, in this case the language that is understood. Ideas such as cooperation, complementarity, direct participation, and self-management are not exclusive contributions of anarchism, but practices that can be found in people's daily spaces as an inevitable consequence of social relations. Therefore, an inclusive organization should have the potential to take these ideas to a more general level by challenging people's way of thinking, namely promoting new alternatives of social relations. An inclusive approach is a vital strategy for social movements to lead to more concrete situations.

The Path to Simplification Is the Hardest Path

When during a mass demonstration demanding that Lapindo meet the compensation funds for its victims, suddenly someone shouted: 'People unite, destroy Lapindo!' The listeners would immediately think that the person who shouted was insane or worse, a provocateur. . Left politicians and NGO activists will find it irrational or not strategic. Economists see it as an impossibility for the country's economic growth. It would make more sense, for the protesters, if the shouts were: 'Fulfill our demands, O Lapindo', or, 'Mr. President, listen to the demands of the underprivileged.' This is the dominant logic understood by most people. On the one hand, extreme demands that are rushed do tend to cause negative reactions. What needs to be understood is that the needs of the lives of the victims are also something that must be responded to. Destroying Lapindo can create a certain cathartic moment, ignite the consciousness of the masses, but it can also be an excuse for the corporates involved in it to escape their responsibilities. Taking legal action is often a futile endeavor. Remember the case of PT. Newmont in Buyat Bay, the legal route does not make the exploiters caught and fully responsible for the damage and even death they cause. Thousands of Buyat villagers have lost their homes and livelihoods, while natural organisms are damaged by mercury waste. Can we rely on legal mechanisms to bring things back to how they used to be? Not. On the other hand, is destroying the responsible apparatus (including exploitation tools) a solution? Of course not. But resistance, materializing the cry "no! we will not take all these actions for granted” into action, can be an inspiration to address similar tendencies in the future. By creating 'real' conflicts, contradictions will come to the fore. At this stage it will be quite difficult for the government and the corporate media to cover the issue and normalize it. It will also be easier for people in other areas to respond to the same thing in their environment.

The two approaches that I discussed earlier are still quite foreign to alternative social movements in Indonesia. But the reality, in my opinion, says otherwise. To address the threat of environmental damage and global poverty by the state and capital, we can no longer rely on the logic of political movements as usual. Institutions that take advantage of social unrest are often too close to capital. How many times has the people's struggle against corporate tyranny been represented by NGOs and then shared with the authorities, lobbied the public to follow the mechanism and not act outside the law? Who exactly is acting off track? And who actually makes the boundaries of the (law) path? If we can answer all these questions, we will all understand which side is the real enemy of the social movement.

In a book entitled Defending The Earth, which contains a transcript of the direct debate between two practitioners and proponents of the radical environmental movement in America, Murray Bookchin and Dave Foreman, there is an important dynamic of the perspective of the eco-radical movement. Bookchin represents saving environmental conditions through libertarian social reconstruction. The concept of the environmental movement Bookchin seeks to connect the relationship between human needs and environmental ecosystems. According to him, the environmental movement must be community-based, non-hierarchical and decentralized, a concept he calls libertarian municipalism. By building alternative infrastructures from the workings of capitalism and the state, libertarian municipalities function as social infrastructures that can balance human needs by taking into account the capabilities and sustainability of the natural environment. Foreman, on the other hand, puts forward a biocentric view that refers to the thinking of deep ecologists. Foreman's approach is based on the objective conditions of the biosphere and natural resources, which according to him are in a fairly critical condition. Overpopulation, industrialization, and natural exploitation as a result of commodifying activities of biodiversity—capitalism or capitalization of human needs, according to Foreman, are acute anthropocentrism that will create apocalyptic moments for Earth's inhabitants in the future. The threat of scarcity of natural resources and the loss of biodiversity, builds Foreman's skepticism to wait for the biosphere to be saved through social struggle. The starting point for Bookchin's social struggles was influenced by classical Anarchism and Marxism, while Foreman came from conventional environmental organizations such as the Sierra Club and later founded Earth First!. Earth First live action practice! such as sabotage, civil disobedience, to actions such as hunger strikes aimed at minimizing environmental damage by corporations and the state. Bookchin together with the Institute for Social Ecology provide an overview of infrastructure and practices that are quite beneficial socially and environmentally. Despite the ideological intrigue and incoherence of the views of the two camps of the eco-radical movement, both provide perspectives and practices worthy of consideration to address the multi-directional crisis of advanced capitalism.

The insurrectional approach pierces the logic of our thinking by exposing power relations. Social organizations unite the aspirations of individuals who want to fight for their lives. I am not offering a synthesis or standard program of the two approaches. Synthesis tends to be rigid and cannot develop dynamically. It takes two sides or various sides of life to make things work not statically, as well as social movements. Because a living organism's motion needs to continue to flow like a flux. Just as water, as a liquid, wriggles in the crevices of a solid, freezes (becomes a solid) and then expands, widening the cracks. The ice then evaporates into a gas. Repeated. Plants begin to shade the gap. The solid which is then made more brittle by dynamic modulation (change in stability) opens itself up to H20 molecules. A movement obsessed with identity, organization, bureaucracy, and unity will be sluggish and ineffective (not to mention its boring and uncreative tendencies).

The above example may look like a disjointed fragment of what was discussed and discussed earlier. But this is what deserves attention. It is quite difficult for all of us to find a common thread between one issue and another. Such as, for example: between Lapindo and the issue of poverty, between mass culture and labor struggles, between conflicts in the Middle East and the consequences of horizontal conflicts within the country, between social and individual liberation. Whether social issues are more important than environmental issues is not an easy question so we will immediately answer it using a narrow approach. The common thread lies in the relation of capital which becomes the separation from every real activity of living things and their consequences for life. Therefore, a multi-directional approach is needed to be able to explain the relationship of each of these contradictions and divisions. Through this we can understand that 'man' is only one part of 'nature'—this separation doesn't really exist—where one is not superior to the other. Like Bennedict Spinoza saw God not in a separate realm, but always 'exists' everywhere. This concept is suitable for radical movements, especially anti-authoritarians, to understand the reality in the era of globalization of capital. To critically understand every root of hierarchy and domination and capture a vision of equality with radical differences, in order to carry out a new strategy towards a life free from the shackles of capital and the state.

Reading Sources:

Books:

1. Bonanno, Alfredo, From Riot to Insurrection: Analysis for an Anarchist Perspective Against Post Industrial Capitalism, London: Elephant Editions, 1988.

2. Newman, Saul, From Bakunin to Lacan: Antiauthoritarianism and the Dislocation of Power Lanham: Lexington Books. 2001

3. Guerin, Daniel, No Gods No Masters Vol 1–2, San Fransisco: Ak Press, 1998.

4. Alliance, Learning, Defending the Earth: A Dialogue Between Murray Bookchin and Dave Foreman, Boston, Massachussets: South End Press,1991

5. Sheehan, M. Sean, Anarkisme: Sejarah Sebuah Gerakan Perlawanan, Jakarta: Marjin Kiri, 2007.

Essays and Writings:

1. Barclay, Harold, Power: Some Anthropological Perspective: Anarchist Studies vol 13. 2005

2. Whelehan, Niall, Political Violence and Anarchist Morality in Theory and Practice: Luigi Galleani and Peter Kropotkin in Comparative Perspective: Anarchist Studies vol 13. 2005

3. Weikart, Well, All Gods, All Masters: Immanence and Anarchy/Ontology: Fifth Estate. 2007

Footnotes:

[1] Distinguishing inclusive strategies as ways to reach the masses with insurrectional strategies I do not do to say that one tends to be social and the other is not. Both, in my opinion, are based on social liberation. What needs to be considered is how we understand the potential of each of these ideas in reality, from here we can only map the characteristics of each movement. Points, including the divisions they make (individual versus social, social versus environmental, etc.), will greatly influence their practice and the direction in which social liberation will lead.

[2] The Motherfuckers formerly known as Black Mask, a Dadaism-inspired group formed by the painter Ben Morrea and the poet Dan Georgiakis. The group declares that art "is an integral part of life, as it was in primitive society, and not a means to wealth". In the events of May 1968, the Group changed its name to 'Up Against the Wall Motherfuckers' and began going underground. Groups that describe themselves as 'street gangs with analysis' contributed a lot to the counterculture movement in New York City, especially the live actions on the Lower East Side. They set up shelters, provide free food, and help radicals connect with doctors and lawyers. The group is known for its reluctance to follow the rules at any political demonstration. Abbey Hoffman characterized them as “a middle-class nightmare…an anti-media phenomenon simply because their names cannot be printed.” – Provos was a countercultural movement in the Netherlands in the mid-1960s by provoking a violent response against the authorities through non-violent bait. The group was founded by two anarchists, Roel van Duyn and Rob Stolk.

[3] The era of 'Propaganda By Action' lasted from the late 19th century to the early 20th century. Although acts of violence against the bourgeoisie were mostly carried out by individualist factions of the anarchist movement, the campaign was also carried out by figures such as Kropotkin and Malatesta, who in fact declared themselves communist anarchists. This era became a bloody conflict between the anarchist movement and the rulers of every country with the occurrence of various murders and terrors on kings, presidents, and the bourgeoisie. This is also the era in which journalists have begun to identify anarchism with violence. Many anarchists regret this era because the ideas they promote are distorted by the propaganda of journalists who take examples of certain random acts of violence.

Translation Notes:

(I) Refers to an environmental disaster caused by the company PT Lapindo Brantas. There is a basic overview of it on wikipedia: https://en.wikipedia.org/wiki/Sidoarjo_mud_flow

This is a machine-assisted translation, I've tried my best with it but no doubt it still contains errors.

Tags: strategymachine translationIndonesiabookchinBonannostirnerspinoza
Categories: News

More than 200 Connecticut school bus drivers could walk off job Monday due to vaccine mandate

Citizens for Legitimate Government - Fri, 09/24/2021 - 20:26

More than 200 Connecticut school bus drivers could walk off job Monday due to vaccine mandate | 24 Sept 2021 | More than 200 Connecticut school bus drivers could walk off the job Monday because they are unvaccinated and do not want to be tested, officials said Friday. Monday is the deadline for vaccinations for school bus drivers under an executive order by Gov. Ned Lamont. In a survey of drivers by the Connecticut School Transportation Association, 1,558 drivers from 12 bus companies said that they are currently unvaccinated. Of those...227 drivers said that they are unvaccinated and would refuse the weekly tests, said Jean Cronin, the chief lobbyist for the transportation association. The numbers of unvaccinated drivers is even higher because only 12 of the 67 companies that are represented by the transportation association were surveyed recently due to time constraints.

Categories: News

This Is America #148

Anarchist News - Fri, 09/24/2021 - 20:18

from It's Going Down

This Is America #148: Nabisco Strike Grows into Wider Struggle; Fight to Free Sean Swain Continues

Podcast: Play in new window | Download

photo: @tevitauhatafe

Welcome to This Is America, August 24th, 2021.

On this episode, first we speak with someone from Symbiosis in Portland, Oregon, where we cover the Nabisco strike from the vantage point of a supporter who was on the picket lines. While the strike has now come to a close, with the workers beating back some concessions, we talk about how the pickets evolved into a large scale community struggle which expanded to other groups of workers. We discuss the importance of blockades and the pushing back of scabs and in general, the role of solidarity and rank-n-file action.

Day 18 on the Nabisco strike line. Dancing with pickets and blocking the ingredients train still happening. Excitement growing for tomorrow's rally and march. 10-noon. 100 NE Columbia. Strike fund reached $50K ! https://t.co/VCaFKUC7vb pic.twitter.com/4zDpjdwLGh

— Jamie Partridge (@jamiep72061) August 28, 2021

We then feature an interview with Lauren Swain, partner of long-time anarchist prisoner Sean Swain. During our discussion, we talk about how Sean has currently been denied parole, even after serving 30 years in prison for an act of self-defense. We discuss what is needed now to help Sean get out and ways that people can show solidarity. For more information on how to donate and support. go here.

Call for Support: Sean Swain Denied Parole. The Ohio Parole Board recently denied parole to Sean on the basis of lies & political targeting. Learn more and read Sean’s account of what happened and the call for support. https://t.co/iHlhm4Sqe8 @SeanSwain2 @StrawFinal @CertainDays pic.twitter.com/K3bxq8MHnj

— PM Press (@PMPressOrg) September 13, 2021

Lastly we switch to our discussion, where we address the cutting off of unemployment benefits, the ending of the eviction moratorium, and the continued impact of the so-called ‘War on Terror.’

It’s Going Down

If you value IGD as a revolutionary autonomous media resource in times of crisis and have the means, please sign up to support us monthly! Help autonomous revolutionary media grow into 2021!

Tags: Sean Swainanarchist prisonersIGDpodcast
Categories: News

Will Davis (1992-2021)

Anarchist News - Fri, 09/24/2021 - 14:14

The Daily Progress (Charlottesville, VA)
September 15, 2021

Will Davis, age 29, died on Monday, September 13, 2021, as a result of a pedestrian/motorcycle accident in his hometown of Charlottesville. He leaves behind his mother, Sarah Peaslee of Charlottesville; his father, Bill Davis and his partner, Millie Fife, of Fluvanna County; his brother, Alex Davis and his partner, Augie Fairchild, also of Charlottesville; and sister, Emily Davis and her partner, Scott Ethier of New York City; as well as numerous friends and loved ones all across the country.

An adventurous spirit from an early age, Will crossed the United States many times visiting friends and other free spirits. He worked and lived at intentional communities in Missouri and California, fell in love and lived in Berlin, camped in forests and other natural areas, steeped himself in the study of mushrooms and regenerative agriculture, and most recently was developing plans for combining mushrooms and acorns into nutritious food bars.

Educated at home, Will appeared in several local theatrical productions as a child. Artistic and musical, he penned several zines and taught himself guitar, piano, ukelele, and most notably used a bow to play a handsaw.

Delightful, vivacious, and funny, Will had a curious and thoughtful nature. A spiritual seeker, he strived to act with integrity and thought deeply about his choices and relationships.

A passionate lover of mother earth, he will be laid to rest in a forest.

A note from a friend:
Will and I met briefly in 2013 on my first short visit to BBR commune in Northern California. He was a memorable character; friendly, welcoming and dedicated to the anarchist ideal. It's so sad that the world is without him now as he was one with a deep drive to make the world a better place. Wish I could have got to know him more, but I am happy to have had the privilege to meet him even just once. He made a mark on everyone he came across. My heart goes out to his family, friends, and everyone in the world he impacted through his kind heart, love of nature, and free spirit. <3

Tags: obituaryVirginia
Categories: News

Derek Chauvin intends to appeal George Floyd murder conviction

Citizens for Legitimate Government - Fri, 09/24/2021 - 05:55

Derek Chauvin intends to appeal George Floyd murder conviction | 24 Sept 2021 | Derek Chauvin plans to appeal his conviction and sentence for the murder of George Floyd -- arguing the judge abused his discretion in critical points in the case, according to documents filed Thursday. The former Minneapolis police officer said in the court filing that he intends to appeal on 14 grounds. One claim made by Chauvin in the notice to appeal is that Judge Peter Cahill abused his discretion by denying him a request to move the trial out of Hennepin County because of pretrial publicity. Chauvin, 45, also claimed Cahill abused his discretion when he denied requests to postpone the trial or grant a new one -- and when he rejected a request to sequester the jury for the duration of the trial.

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