The post Logging Work Continues to be Disrupted on Rainbow Ridge with Aerial Road Blockade appeared first on It's Going Down.
Action report from Humboldt Earth First! on continued eco-defense actions in Northern California. Log trucks headed into Humboldt Redwood Company (HRC) timberlands were stalled Monday morning when workers discovered a thirty foot tripod blocking the road with a forest defender perched at the apex. The forest defender called for HRC to stop cutting trees on... Read Full Article
The post Confidence, Courage, Connection, Trust: A Proposal for a Robust Security Culture appeared first on It's Going Down.
Originally published on North-Shore Counterinfo, this piece argues for a new approach to security culture within broad social movements. There are two version of this text for printing and sharing. The first is a full version of this text laid out as a printable pamphlet. The second is a short excerpt of the text laid... Read Full Article
Chesapeake Energy’s Stock Falls Below $1 But Driller Plans to Spend Over $1 Billion on More Fracking
The company that for the past decade has been emblematic of the rise and pitfalls of shale drilling and fracking, Chesapeake Energy, saw its stock price collapse today, plunging by 29.15 percent in a single day.
At the end of the day on November 6, a share in Chesapeake (NYSE:CHK) was worth less than a buck, priced at $0.91.Tags: Chesapeake Energy (NYSE:CHK)frackingfracking finances
Earlier this week, Howard Brodsky, Co-Founder, Chairman and Co-CEO of CCA Global Partners, Inc. made history by winning the International Rochdale Pioneers Award during the biennial International Cooperative Alliance (ICA) Global Cooperative Conference, an event gathering delegations from over 106 countries in Kigali, Rwanda, to celebrate cooperatives vital contribution to the United Nations’ Sustainable Development Goals.
Brodsky Co-Founded CCA Global in Manchester, NH in 1984, bringing scale to entrepreneurial family businesses by creating an international enterprise of 15 unique cooperative businesses in multiple sectors of the economy from home furnishings, business services, sports retail stores, to childcare, nonprofits and more. Together, they serve 1 million small businesses in four countries and 20,000 childcare centers across America.
Beyond his innovations domestically, Brodsky has emerged as a leader in the global cooperative movement, founding Cooperatives for a Better World (CFBW), a not-for-profit dedicated to sharing the benefits of shared ownership and the cooperative business model. CFBW has partnered with cooperatives in 14 countries, reaching over a quarter of the world population.
Graffiti in Oaxaca City in solidarity with CODEDI, Indigenous Organization under attack by the State
The post Graffiti in Oaxaca City in solidarity with CODEDI, Indigenous Organization under attack by the State appeared first on It's Going Down.
Report from solidarity action in Oaxaca, Mexico in solidarity with indigenous groups under attack by the State. We painted messages of solidarity on some accepting walls in the tourist-packed center of Oaxaca City (sometimes known as “La Ciudad de la Resistencia”). CODEDI, from their base on the occupied Finca Alemania in Santiago Xanica, Oaxaca, have... Read Full Article
New Study Explains How the HPV Vaccine Can Trigger 'An Extremely Wide Spectrum of Autoimmune Diseases'
New Study Explains How the HPV Vaccine Can Trigger 'An Extremely Wide Spectrum of Autoimmune Diseases' | 04 Nov 2019 | The powerful government-pharmaceutical industry partnership that has been foisting human papillomavirus (HPV) vaccination on girls and boys around the world since 2006 now has working-age adults within its sights. Merck's Gardasil 9 received U.S. Food and Drug Administration (FDA) approval for expanded use in the 27-45 age group in late 2018, and there are signs that a campaign is afoot to achieve the same end result in other countries. HPV vaccines have been linked to over 100,000 reported adverse events globally, including disabling autoimmune conditions and deaths, but officials seem unconcerned...Aware that "the incidence of invasive cancers has increased sharply (sometimes exceeding 100%) in the vaccinated age groups" in countries with mass HPV vaccination, French doctor Nicole Delépine finds the FDA’s effrontery "incredible."
GOP's Bevin refuses to concede as Kentucky gubernatorial race goes down to the wire | 06 Nov 2019 | Republican incumbent Gov. Matt Bevin refused to concede late Tuesday in Kentucky's gubernatorial race, citing "irregularities." ...With 100 percent of precincts reporting, Bevin was behind Democratic Attorney General Andy Beshear, 49.2 percent (711,955 votes) to 48.9 percent (707,297 votes). Libertarian candidate John Hicks received 28,475 votes, or 2.0 percent. The Associated Press said it could not declare a winner, owing to the tight margin. The Democratic National Committee and Beshear's campaign, however, claimed victory.
Rand Paul says he 'probably will' disclose 'whistleblower's' name | 05 Nov 2019 | Sen. Rand Paul (R-Ky.) said on Tuesday that he might disclose the name of a 'whistleblower' whose complaint about President Trump's actions toward Ukraine spurred the House impeachment inquiry. Asked why he hasn't disclosed the name of the unknown individual, Paul told reporters that he "probably will." "I'm more than willing to, and I probably will at some point. ...There is no law preventing anybody from saying the name," Paul told reporters. Paul doubled down on potentially publicly releasing the whistleblower's name during an interview with Fox News on Tuesday night, saying that he "may" disclose the name.
New York City to adopt ranked-choice voting | 05 Nov 2019 | New York City on Tuesday became the latest and largest city in the nation to adopt ranked-choice voting, which allows voters to rank their top five candidates based on preference. New Yorkers overwhelmingly approved Ballot Question 1 by a roughly 73 to 17 percent margin, with just over 77 percent of precincts reporting. The ballot’s passage will allow the city’s voters to begin using ranked-choice voting in local primary and special elections starting in 2021.
California and Colorado’s public pension funds together lost out on over $19 billion over the past decade by investing in fossil fuel stocks, according to a report released on Tuesday.
The three public pension funds analyzed are currently worth a combined $663 billion. However, if they’d divested from fossil companies in 2009 while keeping their other investments at the same proportions, they could have amassed a combined additional $19 billion in ten years, the report published by Corporate Knights, a Canadian media, research and financial firm, concludes.Tags: pension fundsfossil fuel investmentsCalPERSCalSTRS
The post A Discussion on the Growth of Black & Anti-Colonial Anarchist Formations appeared first on It's Going Down.
In this episode we were lucky enough to speak with two people on the growth of Black, New Afrikan, and anti-colonial anarchist formations. One of the people joining us in the discussion is a part of the Philadelphia chapter of the Revolutionary Abolitionist Movement and the other person is from the Afrofuturist Abolitionists of the... Read Full Article
Je me révolte donc nous sommes.
Albert Camus, L’homme revolté
From the outside it may seem unimportant, but being there, and not giving up your own discourse, is vital. And I have been able to verify it personally. From the smallest to the largest, at any time you can delve into a conflict, radicalise a situation, show efficacy or experience. Your behavior speaks more about your political and social proposal than any discourse. When a group of protesters sit down and begin to sing the “som gent de pau” again, it is important that a discordant presence remind them that sitting invites the police to charge them and it leaves an area of the body as sensitive as the head exposed. When the chauvinistic and machista chants break through, it is necessary to break this dynamic and introduce anti-capitalist or libertarian slogans that serve as a counterweight. When a group of young people run shirtless and face-to-face fleeing from the sirens, it is difficult for them not to forget the anarchist militant who gave them an on-site tutorial on how to completely cover their face and head with the shirts that hung from their waists. When the spirits are inflamed after singing Els segadors, it is worth remembering to those around you that the lyrics of that hymn were composed by an old anarchist named Emili Guayavents (1899) and that is where the “com fem caure espigues d’or/quam convé seguem cadenes” comes from, … When a fascist ambushes to burst a demonstration, it can mean a change of perspective among those present that an anarchist is the first to detect the play and expel the “agent provocateur.” All this, although it hardly means anything more than a tiny drop in the current, is important to feed the channel and push it out of the calm waters.
I repeat: we are not facing a revolution, nor are we facing a perfect struggle. None is, none will be. The doomsayers who in each revolt or social mobilisation denounce that “it will not last”, that “it will fail” or that “it is not an integral revolution”, they are always and will always be right. They are now with regard to the riots in Catalonia, they were recently in relation to 15-M, they were a long time ago when they talked about May 68, but they also would have if they had been alive on July 19, 1936 and had been able to walk the streets of Barcelona. All revolutions and revolutions of revolutions that have occurred, throughout the history of humankind, have either failed or have been betrayed, and many of them have been partial enough for the term revolution to remain, perhaps, too gradiose. The doomsayers are not right because they are “clairvoyant geniuses”, they are right because their analytical horizon has, in reality, the same complexity as that of reminding us that we are all going to die. The question is whether, knowing the obvious, the high percentage of failure, demobilisation and repression that awaits us, it is worth moving, to intensify the situation, to gain influence, experience and number for the future, to take events to their limits, to struggle without idealizations or vague hopes or, on the contrary, to remain arms crossed, criticising from the distance, and waiting for death to arrive. As Simone Weil said: “I don’t like war, but in war I always thought that the most horrible thing was the situation of those who remained in the rear”.
When I returned from Barcelona, a comrade from the Tenants’ Union [Sindicato de Inquilinas de Gran Canaria] asked me: “In the end, those in the streets, who are they? Are they independentists or are they anti-system? And I had to answer what I saw: they are people, simply people, a people who are beginning to lose their fear. That is the truth.
We share below a short essay by Diego Conno, published with lobo suelto (27/10/2019), even though we might disagree with some of the text’s terminology (e.g., “popular”, “the people”, “moblisation”) – though even here, the words intimate new possible meanings – and we would dispute the need for “leadership” in riots and uprisings. And we do so, because it reflects a light on our times which may very well be our immediate future, that is, multiplying insurrections which are internally plural (they possess no centre, make no fixed demands, and are leaderless) and thus defying any single ideological and/or organisational form. And it is into this reality that any radical politics must plunge into.
But then perhaps this was always the case, and if we have lost sight of it, it is because we – I include anarchists here – have been blinded by the bolshevik myth. What unity (and what precisely this concept implies or should imply must be debated) insurrections come to possess is forged in the insurrection itself. A possible radical political movement cannot be judged from its inception (on the grounds of its purported goals); it must be made, and was made, in movement.
None of the riots, rebellions or insurrections of our time are nominally anarchist; they may in fact have very little to do with ideologically defined anarchism and/or anarchist movements (as was, is and will be in most cases). If this is then cited to justify passivity or indifference to the movement-event, anarchists condemn themselves to political irrelevance. This is not to argue that “we” must throw ourselves into every riot that comes along. Yet it is rarely possible to know beforehand how things will turn. And if what we face is violent death – and this is our fate within capitalism – then how can we not rebel?
There has never been a planned revolution; revolutions occur in the heat and passion of events. Thus what we can strive for is permanent revolution.
A eulogy of popular mobilisation
What is a popular mobilisation? A form of social protest, an act of civil disobedience, a force of resistance, a modality of revolt? Since the beginning of time human societies have mobilised against various forms of injustice, exploitation or oppression; as well as to defend forms of freedom that are threatened or endangered. When a society mobilizes against the politics of a government, the power it challenges suffers, part of its fabric tears, even if its eyes do not see it. The worst tragedy of a government is that of not seeing the image that it itself projects onto others; a rebound effect of a logic of simulation that fails to understand what is at stake when the happiness of the people is affected.
The mobilisations of peoples always express a set of diverse militancies in their expression of a popular desire: desire not to be dominated and to be free. The desire for equality of the many against the elitist contempt of the few; the desire for a pedagogy emancipated from the logic of of the commercialisation and privatisation of education; the desire for production and work in the face of the politics of unemployment, adjustment and job insecurity; the feminist desire in the face of machista and patriarchal violence; the desire for freedom from the repression of the market and security forces; the desire for memory, truth and justice against the negationism of the State. A confluence in a multiple desire for lives worth living, where all lives and bodies count, in the face of a geopolitics of bodily vulnerability that establishes which lives are worthwhile and which are not.
Every popular mobilisation constitutes a mode of public conversation. It is neither television talk nor parliamentary language. No. We say public conversation; a diversity of languages and traditions necessary for the constitution of a heterogeneous popular force. What is at stake here is a mode of democracy that although it cannot be separated from forms of representation, is irreducible to them; a democratic excess before the status quo of neoliberalism; social citizenship versus financial capitalism; plebeian power against corporations and the mainstream media; popular republicanism against an oligarchic conception of the republic. There is something that is not domesticable in the experience of democracy. Let us call it our wild democracy.
Every popular mobilisation gives shape to an assembly based politics and street festivity, but also to the elaboration of a disposition to struggle. In struggle, the city is pluralised, it becomes a territory of dispute, a battle scene, a battlefield. Is not politics the continuation of war by other means? Thus a heterogeneous time opens up, a time to plot a thought and a practice of resistance and preservation of what is common; a common that does not refer so much to singular struggles for a common cause, but rather to struggles in common for the emergence of a singularity.
Every popular mobilisation is a form of politicisation. Politicization occurs when those who have had “time” removed from them, take this time, the necessary the time to think as inhabitants of a shared space, to think and to act together. That is why politics is not just a matter of power or government, it is the creation and configuration of new worlds. Politicisation is also an ethical act, a way of being and of being in the world with others. To govern under the form of the economy as neoliberalism does – through profits and losses, costs and benefits, efficiency and competitiveness – has nothing to do with politics in the strict sense; only the decision to live together politicises the human being. Politicisation occurs when the places assigned to everyone in all areas of social experience and material life are questioned: in school, at work, at home, in the street. Friendship is another form of politicisation.
We do not know what a body is capable of. But we know the power of affection gained in the encounter of bodies, in their ways of dialogue and conflict, in each square, in each bar, in each thought, in each text, in each mobilisation. The contemporary politics of virtuality meets a limit before the active-affective encounter of bodies. Where two bodies touch a figure is drawn that forms a new corporality: a collective body, a common body, a utopian body. It is a precious figure that which is produced when bodies touch and intertwine, giving light to a power of infinite expression of an instituting character.
Politics can be plotted on a linear, homogeneous and empty time, or it can be an institution of a new time: a heterogeneous and discontinuous time in which another experience of collective life is plotted, a kind of experimental laboratory of egalitarian, emancipatory libertarian practices and thoughts.
There is no greater power than that of action in common produced by a mobilised society; an irreducible datum of social life that no “Power” should underestimate. Our destiny lies in the ability to articulate these struggles and amplify these actions. It lies in the affective composition of our desires and in the recovery of the power to affect and be affected by such encounters. But it also lies in the construction of leaderships that can be a channel rather than a dyke for these desires.Tags: Autonomiesinsurrectionexcerpts
The Perspectives collective is committed to making anarchist ideas accessible and widely understood. As part of this we aspire to include a brief “What is Anarchism?” type essay in future print issues. We approached Kim Stanley Robinson about writing one for us, and he referred us to a piece he wrote for a book called Myths and Lawbreakers: Anarchist Writers on Fiction for AK Press. He told us that if he “were to write anything more about anarchism (doubtful) it would only be to reiterate the points in this intro.” He gave us permission to share it with you and we think it beautifully illustrates not only the terms of anarchism, but also its current challenges and possibilities. It also nicely fits with our current theme of “Imaginations,” which the forthcoming print issue of Perspectives is all about. Enjoy.
This book collects fifteen interviews with writers who have either described themselves as anarchists, written about anarchists in historical or contemporary settings, or invented fictional cultures that they or others have called anarchist. Each person’s story is different, naturally, and the definitions they have given for anarchism are not the same either. An-archy: absence of rulers, or absence of law? The original Greek suggests the former, common English usage since the seventeenth century, the latter; and it makes quite a difference which definition you use. So we find those interviewed here circling repeatedly around questions of definition, both of what the concept means, and how it can be applied to writing and to life, not only the lives of those included here, but the lives of everyone. These are knotty problems, and it’s no surprise that the questions and answers here keep pulling and prodding at them, hoping for some clarity.
Another problem the interviews return to again and again is how to reconcile anarchist beliefs with actual life in the globalized capitalist system. Some of the writers here live by anarchist beliefs to a certain extent, publishing or distributing their writing outside the conventional publishing world, or living in alternative arrangements of one kind or another. Others live more outwardly conventional lives, while writing about anarchism and supporting it in their political action, of which writing is one part. No one can escape a certain amount of contradiction here; the world economy is almost entirely capitalist in structure, and state rule is an overarching reality in human affairs. So the interest in anarchism expressed by these writers, and the effect this complex of ideas has on their lives, has necessarily to involve various compromises and what might be called symbolic actions—as long as one remembers that symbolic actions are also real actions, not at all to be dismissed. Voting is a symbolic action, going to church is a symbolic action, speaking and writing and talking are symbolic actions; all are also real actions, and have real effects in the real world—partly by themselves, and partly by what they suggest symbolically we should do in all the rest of our actions.
Here therefore we are talking about ideology. I mean this in the way defined by Louis Althusser, which is roughly that an ideology is an imaginary relationship to a real situation. Both parts of the definition exist: there is a real situation, and by necessity our relationship to it is partly an imaginary one. So we all have an ideology, and in fact would be disabled or overwhelmed without one. The question then becomes, can we improve our ideology, in terms of both individual and collective function, and if so, how?
Here is where anarchist ideas come strongly into play. We live in a destructive and unjust system, which is nevertheless so massively entrenched, so protected by money, law, and armed force, as to seem unchangeable, even nature itself; it strives to seem natural, so much so that it would be very difficult to imagine a way out or a way forward from the current state. Given this reality of our moment in history, what should we do? What can we do, right now, that would change the situation?
One of the first and most obvious answers is: resist the current system in every way that is likely to do some good. That answer might rule out certain responses: people have been resisting capitalism for well over a century now, and many of the first methods to occur to people have been tried and have failed. Spontaneous mass revolt has been tried and has usually failed. Organized insurrection has sometimes done better, but over the long haul has often rebounded in ways that worsened the situation. Labor action and legal reform often seem possible and sometimes have achieved tangible success, but again, ultimately, despite what they have achieved, we find ourselves in the situation we are in now, so obviously labor action and legal reform are not as effective as one would hope. Mass political education has for a long time been a goal of those interested in promoting change, and again successes can be pointed to, but the overall impact has not yet been effective enough to avoid the danger we find ourselves in. What then should we do?
One thing that would help is to have some idea of what we might be trying to change toward; and this is where anarchism plays its part. As such it is a utopian political vision, and this is why several of the writers interviewed in this book are science fiction writers who have written stories describing anarchist situations as utopian spaces, as better systems that we should be struggling to achieve. This is my own situation; as a leftist, interested to oppose capitalism and to change it to something more just and sustainable, I have once or twice tried to depict societies with anarchist aspects or roots. These, like the work of other science fiction writers, are thought experiments, designed to explore ideas by way of fictional scenarios. Problems can be discussed by way of dramatizations, and the appeal of the alternative society achieved can be evoked for people to contemplate, to wish for, to work for. Until we have a vision of what we are working for, it is very hard to choose what to do in the present to get there.
Here is where anarchism has its greatest appeal, as well as its greatest danger. It is a rather pure and simple political system. It says that left to ourselves (or educated properly), people can be trusted to be good; that if we were not twisted by the demands of money and the state, we would take care of each other better than we do now. In a way this is a view that merely extends democratic thinking to its end point: if we are all equal, if everyone together rules equally, then no one rules; and thus you expand democracy until it ends up at anarchy. It is a profoundly hopeful view, and hope for a different state is a crucial component of action. Here in particular, symbolic action is also at the same time real action.
One way of putting this, used more than once by the writers in this book, is that society is now organized vertically, in a hierarchy of power, privilege, prosperity and health, which is structured in almost the same demographic pyramid as feudalism, or even the ancient warrior-priest command states. Anarchism suggests that the great majority of us would be far better off in a horizontal arrangement, an association of equals. Such a horizontality in the realm of power used to be derided as hopelessly naïve and unrealistic, but the more we learn about our human past and our primate ancestors, the more it becomes clear that this was the norm during the entirety of our evolution; only since the invention of agriculture, patriarchy, and the warrior-priest power structure has verticality ruled our lives. Getting back to a horizontal structure would be a return to the species norm and collective sanity, and to a sense of justice that long predates humanity itself, as can be seen clearly in the actions of our primate cousins.
From vertical to horizontal, then; but this is the work of democracy too, and even the work of history itself, if progress in human welfare is what we judge history by. So the more we succeed in this long work, the closer we come to the goals of anarchism, and the goals of other utopian endeavors: democracy, science, justice.
In the meantime, we have to constantly work; resist capitalism; interrogate our own actions; and speak out against the current order, for something better. That’s what these writers have been doing in their lives and their work, and so this book too becomes part of that project. It’s been going on for a very long time, and will presumably continue past our moment; but our destruction of the biosphere has moved the whole process into crisis mode, and we won’t be leaving that mode until the crisis is resolved. So to a certain extent we can no longer take the long view. We have to avert a biophysical catastrophe if we want to give our children a healthy planet and civilization. In this moment of the storm, all our political ideas need to be reconsidered, even the most radical ones, or especially the most radical ones. And all those based on a hopeful view of humanity, and helping to construct a utopian project for us to fulfill as soon as possible, deserve to be brought into the discussion. So: read on, and imagine a horizontal world, a free association of six billion equals. And as Brecht said: If you think this is utopian, please also consider why it is such.
Kim Stanley Robinson is a writer of science fiction. He has published nineteen novels and numerous short stories and is best known for his Mars trilogy. Robinson has won many awards, including the Hugo Award for Best Novel.Tags: IASfictionscience fiction
After revising its three-year U.S. power forecast, the Federal Energy Regulatory Commission (FERC) has predicted major declines for fossil fuels and nuclear power alongside strong growth in renewables by 2022, according to a review of the data by the SUN DAY Campaign, a pro-renewables research and education nonprofit.
“FERC's latest three-year projections continue to underscore the dramatic changes taking place in the nation's electrical generating mix,” noted Ken Bossong, executive director of the SUN DAY Campaign. “Renewable energy sources are rapidly displacing uneconomic and environmentally dangerous fossil fuels and nuclear power — even faster than FERC had anticipated just a half-year ago.”Tags: natural gasPower Generationcost of renewable energyfederal energy regulatory commission (FERC)murray energy
The post Alt-Right Trolls Just Doxxed Richard Spencer’s Right Hand Man; Hypnotist & Guitarist in “Woke” Band appeared first on It's Going Down.
Yesterday, news went viral that former Breitbart tech editor, Milo Yiannopoulos, had released an audio clip of Richard Spencer throwing a racist, anti-Semitic temper tantrum following the disastrous Unite the Right rally in Charlottesville, VA. Yiannopoulos was attempting to play defense for another white nationalist, Nick Fuentes, who is leading an online “movement” of “Groypers,”... Read Full Article
From The Final Straw
This week, we’re sharing a conversation that I had with comrades from Radiozones Of Subversive Expression, an anti-authoritarian pirate radio station based in Athens, Greece. Mike, Sprout and Omar, three anarchists working with ROSE share their perspectives on the change in government in Greece, corruption in the New Democracy party that just came back into power, it’s attacks on immigrants and the anarchist stronghold neighborhood of Exarchia, the status of the social movements of the left and more. You can listen to their streaming radio station with ALL sorts of programming, from live reports from street actions, to comedy shows to music, all up at radio98fm.org. Check our past interview with folks from ROSE. ROSE is, notably, another member of the A-Radio Network to which we belong, which produces the monthly English-language anarchist news show, B(A)D News: Angry Voices From Around The World.
But first, Comrade Malik Washington could use some help. He’s a politicized anarchist prisoner affiliated with the New Afrikan Black Panther Party who’s been serving time in Texas and been vocal about the mistreatment of himself and other prisoners. Despite his activism on the inside, Malik was recently paroled into Federal custody from Texas state control, and is being held currently at USP Beaumont. It was common knowledge among prisoners that he was in danger at Beaumont because of his activism, and Malik was attacked and is now in solitary. There is a phone zap ongoing to pressure administration to release him from solitary and move him to a federal prison in California, where he can be paroled after his brief stint in the DOJ’s gulags, and Comrade Malik can start working more actively with the SF Bay View National Black Newspaper where he has a spot upon his release. To learn more about his case and details on calling Warden Larry Schultz at USP Beaumont up at comrademalik.com.
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Tags: podcastaudiothe final straw radioexarcheiaGreece
In the digital economy there is a tendency towards market concentration through what is known as the “network effect”. People join Facebook because most of their friends are there, making competition difficult and driving the market towards concentration.
The network effect also drives businesses towards “blitscaling”, where losses are subsidised with investors money in order to grow the market share.
The dilemma for platform cooperatives is the following:
1. The cooperative model is better suited for monopolies and monopsonies than shareholder businesses.
2. The cooperative model is less suitable than a shareholder business at growing market share while making a loss, as it is difficult to have outside investors subsidise the initial losses.
Insert an image into the text Publication date Tue, 11/05/2019 - 12:00
The post Atlanta, GA: Railroad Occupation Targets Arms Manufacturer in Solidarity with Rojava appeared first on It's Going Down.
Report back from Atlanta on occupation of train tracks outside of arms manufacturer tied to the Turkish State. Around 4:00 pm a crowd of mostly costumed people gathered together for a “Halloween Isn’t Dead” potluck at Whittier Mill Park in the North West part of Atlanta, GA. They ate, played football, and explored the woods.... Read Full Article
'Do your job and print his name:' Rand Paul urges media to out whistleblower, says they worked for Biden
'Do your job and print his name:' Rand Paul urges media to out whistleblower, says they worked for Biden | 05 Nov 2019 | Senator Rand Paul (R-KY) has fired up crowds at President Donald Trump's rally in Kentucky, alleging that the Ukrainegate whistleblower’s name has been an open secret and called on the media to finally make it public. Paul, who represents Kentucky in the Senate since 2011, was invited on stage by President Trump during an election-eve rally in Lexington on Monday, in a bid to drum up support for Republican Governor Matt Bevin.
Anarchist podcast From Embers, out of so-called Kingston, Ontario, presents its content from the month of October. From Embers is a regular anarchist podcast produced in Kingston, Ontario. We produce a few episodes each month about actions and projects going on in so-called Canada that inspire us, or about topics that we think will be relevant... Read Full Article