Today's Topics:
1. avtonom: Why has criticism of class discrimination replaced
criticism of capitalism? (a-infos-en@ainfos.ca)
2. Poland, ozzip, Workers Initiative: Opposition of the higher
education commission to the threats of minister Czarnek [machine translation] (a-infos-en@ainfos.ca)
3. UK, ACG: Populism - is anti-populism the answer?
(a-infos-en@ainfos.ca)
4. The Zapatistas - Part Five: The look and the distance to the
door (a-infos-en@ainfos.ca)
5. France, Union Communiste Libertaire AL #309 - Politics,
Against dismissals: 32 hours and right of veto (de, it, fr,
pt)[machine translation] (a-infos-en@ainfos.ca)
6. ait russia: 102nd Yellow Vest Protest Act (a-infos- en@ainfos.ca)
7. anarkismo.net: Dystopia as a commodity by The Blast
(a-infos-en@ainfos.ca)
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Message: 1
This is the second part of the Intersectional Feminism and Anti-Capitalism series, the first part of which was published earlier. ----
Podcast version: Soundcloud , Spotify . ---- In 2016, the book "Intersectionality" was published in the "Key concepts" series of the
publishing house "Polity", the authors of which are Patricia Hill Collins and Sirma Bilgen. According to the book, intersectional feminism
is a continuation of a tradition that begins with the movement of the 60s, the Kombaji River Collective and Angela Davis, but it does not
consider black communists from the 30s. The book completely ignores anarchism and anarcho-feminism. Marxism is generally referred to as an
entirely separate tradition. The authors do not take into account that Angela Davis was a member of the US Communist Party, and the roots of
the Kombachi River Collective were in Marxism, although the latter may have already been in the process of moving away from the Marxist school.
According to the authors, Marxists only criticize identity politics 1 . This, of course, is what many Marxists are doing, but the question
arises: how well these Marxists are familiar with the texts of Marx. For Marx, Hegel's dichotomy "class in itself - class for itself" was
extremely important. The first is class belonging without self-awareness, while, in the language of Marx, a class is any group of people,
including the female gender. The second is a class that is aware of its position and interests, a class for itself. That is, a class for
itself is an identity, and is engaged in identity politics. For Marx, the politics of identity is a necessary condition for the success of
the struggle. When the Kombachi River Collective, in its statement 2 defined the politics of identity, in this manifesto the politics of
identity is identical with the consciousness of one's own position and interests.
In their book, Colins and Bilge talk about capitalism, but they don't define it anywhere. Judging from some places in the book, capitalism
for them, in fact, is a synonym for neoliberalism. But it is quite possible to oppose neoliberalism without opposing capitalism as such, for
example, supporting Keynesian regulation of economics and financial policy. Sometimes capitalism appears in the book as a synonym for the
income gap or other manifestations of social injustice, but they can also be sought to be reduced within the framework of capitalism. In one
paragraph, the authors hint that class discrimination and capitalism are not synonymous:
"By reducing the complex economic relationship of capitalism to class, the complexity and sophistication of Marxist social thought and other
serious analyzes of capitalism will be minimized" 3
New points of view could be cited here, but the topic does not receive a continuation, and the authors do not reveal what capitalism is
other than class discrimination.
Bell Hooks, in his book Where We Stand: Class Matters, discusses anti-capitalism only in the last chapter 4in which she takes the side of
democratic socialism. Basically, the book deals with issues of class discrimination. The anti-capitalist message seems to be hidden at the
end of the book, and Bell Hooks does not go into the details of what socialism means to her. However, Bell Hooks' socialist
self-determination is uncharacteristic in an intersectional environment. Bell Hooks is one of the best-known and most widely read authors of
intersectional feminism, but she is more a representative of the previous generation, that is, the socialist feminists of the 70s. It feels
like the US is still afraid of the debate about capitalism, and books on intersectionalism try to get around it as a dangerous hot topic.
The marginalization of anti-capitalist criticism is partly a consequence of the collapse of the Eastern Bloc. The period from the 90s of the
twentieth century to the crisis of 2008 was the time of the "end of history" as Francis Fukuyama defined it, it seemed that the Western
social model was the only possible one.
The second likely reason lies in US domestic politics. Intersectionality emerged in the United States, but in the United States the
socialist movement has always been weaker than in other Western countries. >From the 1920s to the 1940s, the US Communist Party was one of
the main actors in the black civil rights movement, but Moscow's directives often ran counter to local realities. In the 1920s, the
Communist Party, by order of Moscow, sharply criticized the moderate black organizations, which did not add to its popularity. The
Molotov-Ribbentrop Pact also discredited the Communist Party in the eyes of blacks, for obvious reasons. In the 1950s, Senator McCarthy's
anti-communist campaign finally marginalized the Communist Party, but oddly enough, de-Stalinization also diminished the party's popularity
among blacks. Many black Communist Party activists did not accept criticism against Stalin.5 . Apparently, the black American communists who
traveled to the USSR had a clear feeling that Soviet society was free from racism, and in a sense they were right. Discriminatory practices
in the USSR under Stalin were based not on racial but on nationality. Therefore, it is not surprising that the black activists who came from
the United States did not notice them. The guests talked about their experiences in the United States, therefore, the black communists in
the United States treated Stalin with great loyalty.
Angela Davis was caught up in the latest wave of black activists to join the Communist Party in the early 1960s. Her family is southern
black activists close to the Communist Party, and she became a communist when it was no longer fashionable. But her fame in the 70s did not
contribute to the popularity of the Communist Party among blacks. In fact, the Marxist Black Panther Party arose in black society after the
disappearance of the Communist Party left a vacuum in it. But Black Panthers disappeared in the 70s (the last groups in the early 80s), as a
result of repression and internal conflicts.
A third possible reason for the marginalization of anti-capitalism within intersectionalism may be that Kimberly Crenshaw, the inventor of
the term, is a lawyer. According to Hegel, private property is based on the judicial system. It is quite difficult to create a philosophy of
law that is anti-capitalist, as this would completely negate the basis of legal science. But discrimination is an established concept in
legal science, therefore it is quite possible to develop a philosophy of law around the concept of discrimination.
The fourth possible reason is the discourse that is popular in feminism. Feminism has brought its own experiences and feelings into the
field of politics. The women's movement arose in the 19th century when Georges Sand and other writers began writing about women's
experiences in society. Personal experience also comes into focus when a working or low-income person is confronted with middle-class
attitudes, culture or values and conflicts arise. But what are the personal experiences and personal feelings of capitalism? Can production
attitudes be experienced or felt?
The daily burden and boredom of wage labor is a universal and commonplace experience. Naturally, there is a lot of fiction and films about
the dreary hardships of hired work, but usually she is forced to rely on hyperbole, exaggeration, or raise some extremely egregious cases.
But even if any egregious cases are settled, wage work is always painful and alienated, and our experience does not allow us to imagine a
world outside of capitalism. Of course, you can live in a forest and live autonomously, but that means even more hard work than living on a
city treadmill.
Joseph Schumpeter noted back in the last century that capitalism is impossible without entrepreneurs, who from time to time turn into
sources of profit those innovations that undermine production systems. Most often, these innovations are not scientific discoveries, but new
ways of organizing work. In practice, the crux of the matter is often a curtailment of certain rights that workers have sought in the past.
For example, Uber, Yandex Food and similar platform economy companies are transforming the relationship between the employer and the worker
formally with the relationship between the customer and the subcontractor, and subsequently the latter will have to take all the risks upon
themselves. Capitalism is not just a production relationship, it also needs constant transformation. No elimination of individual negative
phenomena allows you to get rid of the entire system,
In feminist fiction, there are plots in which patriarchal structures break the heroines, but sometimes the heroine overcomes at least some
patriarchal obstacles through her own or collective efforts. However, attempts to overcome capitalism on their own are likely to end with
the fate of Christopher McCandless in the film Into the Wild, that is, death by starvation. Life without capitalism is quite appropriate to
portray in utopian literature, but it cannot be portrayed in biographies or in fiction, in which the main character is in our reality. That
is, one of the reasons for the marginalization of criticism of capitalism within feminism may be that alternatives to capitalism are almost
impossible to imagine within the discourse of personal experience that is typical of feminism.
To be continued.
Antti Rautiainen
Notes
Patricia Hill Collins & Sirma Bilge, Intersectionality , pp. 128, 131
Manifesto of Black Feminism
Patricia Hill Collins & Sirma Bilge, Intersectionality , page 201
bell hooks, Where We Stand: Class Matters , page 156
Paul Elitzik, The CPUSA and Black Workers in the 1950s
https://avtonom.org/news/pochemu-kritika-klassovoy-diskriminacii-zamenila-kritiku-kapitalizma
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Message: 2
The Departmental Committees of OZZ Employee Initiative operating at scientific and academic institutions have prepared an appeal to all
people associated with the academic communities in Poland. ---- We express our firm opposition to the unfounded threats by Minister
Przemyslaw Czarnek, who threatened to withdraw funds for research. This would be a reaction to allowing female and male students as well as
university employees and employees to express their position on the introduction of regulations restricting human rights in Poland. ---- The
specificity of the scientific achievements of Minister Czarnek does not entitle him to evaluate the methods and results of research,
meanwhile, he expressed the intention to link political and ideological criteria with the evaluation of research conclusions, and thus with
the conditions of working and studying at the university. Thus, he announced a far-reaching interference in the autonomy of universities. We
do not agree to this!
As the currently functioning law on higher education states, "it is the duty of public authorities to create optimal conditions for the
freedom of scientific research and artistic creation, freedom of teaching and the autonomy of the academic community." The allocation of
funds cannot be determined by the political loyalty of a university. Receiving funds for research is illegal a repressive measure.
In response to such outrageous abuse of power, we call on all people associated with university communities in Poland - students and
graduate students, doctoral students and doctoral students, people working in the chancellery and administration divisions, employees and
technical workers, researchers and researchers, teachers and teachers, and university authorities - not to succumb to intimidation attempts
on the part of the Minister of Science and Education, to express objections to all actions against the Academy's autonomy using all legal
means available to us - if necessary, also to acts of civil disobedience. We hope that all trade unions and academic associations will
jointly oppose any attempts to limit the autonomy of universities.
At the same time, convinced that our just resistance will have more effect if we are organized, we call for union membership! If you are
close to the values of a self-governing and independent workers' movement, socially engaged and fighting for a system change, we encourage
you to join the ranks of university and academic committees of the Employee Initiative[contacts to the committee].
The Commission factory IP OZZ at the Jagiellonian University
Commission factory IP OZZ at the Nicolaus Copernicus University in Torun
Commission factory IP OZZ at the University of Warsaw
, the Commission factory IP OZZ at the University of Wroclaw
inter-committee OZZ IP at the Polish Academy of Sciences and the Academy of Fine Arts in Warsaw
https://ozzip.pl/informacje/ogolnopolskie/item/2698-sprzeciw-komisji-szkolnictwa-wyzszego-wobec-grozb-ministra-czarnka
------------------------------
Message: 3
This month promises to be a liberal jubilee, first the triumph of the Jacinda Ardern the saviour of New Zealand and then, unless the polls
are very wrong, the election of Joe Biden and humiliation of Donald Trump. After their foolish support for populist parties voters have
finally woken up and realised that the technocrats were right all along. Even Kier Starmer's Labour has made some ground in the polls. ----
It is a rosy picture for the anti-populists and already the suggestions to ensure that another Trump won't get into power are being made -
statehood for DC, abolishing the electoral college, etc. Key to note is that nearly all these suggestions to stop populism are electoral,
proposals to make the system more "democratic" - and more Democratic.
Proposals to address populism politically (even within a liberal political framework) are noticeably absent. So long as populists parties do
not have electoral power they, and those that vote for them, can simply be placed on the naughty step until they have learnt the error of
their ways, meanwhile the grown-ups can get on with governing.
This focus on electoralism is a continuation of the strategy that anti-populists have used, with diminishing returns, for the last twenty
years. The French electoral system is deliberately ‘biased' against the National Front/Rassemblement National (FN/RN), yet the support for
the party has both expanded and deepened over the years. In the UK First Past the Post system may have denied populist parties MPs, but the
last 20 years have produced the two most electorally successful hard right parties there have been. And while there is evidence that the
COVID-19 crisis may be causing voters to favour a return to the establishment for the present, populism is very far from being dead and
buried. Ardern and Biden have taken up more space in the press, but in the recent Italian regional elections the populist radical right
consolidated their strong level of support.
Fundamentally liberal anti-populism is incapable of dealing with the "problem" of populism as populism is part of the liberal democratic
system. But anti-populism is not merely ineffective, from a pro-working class perspective it is actively harmful. The constant attempts of
anti-populism to "expertise" politics, reducing areas of class conflict to scientific/technocratic questions has resulted in significant
material losses to the working class. At the same time many traditional centre-right (and centre-left) parties have been willing to follow
the line of populist radical right parties on cultural issues, such as anti-immigration rhetoric and policies, hoping for an electoral
pay-off (a tactic that normalises populist ideas, providing further opportunities for the growth of populist parties and showing how the
political power of populists can be greater than their electoral strength).
In most of North America, Western Europe, Australia and New Zealand there is a cap on the level of possible support for populist radical
right parties. As such, it is relatively easy for anti-populists to design electoral hoops that ensure populist radical right parties can be
pushed out or excluded altogether from the electoral system. The fear of the populist right has caused some to retreat into anti-populism,
but your enemies enemy is not your friend. By strengthening the power of the working class, opposition to anti-populism is a means to
combatting the radical right.
https://www.anarchistcommunism.org/2020/10/27/populism-is-anti-populism-the-answer/
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Message: 4
Suppose, for example, that we can choose a look. Suppose, at least for a moment, you can free yourself from the tyranny of the social
networks that impose, not only what we see and say, but also how we see it and how we say it. So let's say you look up. Higher: from the
direct to the local, then to the regional, to the national, to the global. Do you see it? Indeed, a chaos, a confusion, a disorder. So
suppose you are human. That you are not a digital application that quickly sees, sorts, ranks, judges and punishes. That you, therefore,
choose what to look and how. It is possible (it is just a hypothesis) that seeing and judging are not the same. So, it is possible that you
do not only choose, but also decide. To change,this is good or bad;" , go to ' what is this?». The first question of course leads to a
provocative debate (are there still provocative debates?). And from here, one is led to " this is bad - or good - because I say it ". Or
maybe there is a discussion about what is good and what is bad, and from here one is led to the arguments and footnotes. This is better, of
course, than "liking" or pressing the "bravo" hand; what I suggested, however, is to change the starting point: to choose the direction of
your gaze.
For example, you decide to look at Muslims: you can choose, say, from those who carried out the murderous attack on Charlie Hebdo or those
who demonstrate in the streets of France to claim, to demand, to enforce their rights. Once you have read these lines, it is very likely
that you will support them "paperless". Obviously, you even feel compelled to declare that Macron is an idiot. But taking this hasty look
up, you go back and look at the protests, the camps and the demonstrations of the immigrants. You wonder how many there are: they seem too
many, or too few, or too many, or too many. Your thought has passed from their religious identity to their multitude. So you wonder what
they want, what they are fighting for. And here you decide if you will search the media and social networks to find out... or if you will
listen directly to them. Suppose you can ask them. Do you ask them what their religious beliefs are? Do you ask them how many there are? Or
do you ask them why they left their land and why they decided to reach lands and heavens with another language, another culture, other laws
and other ways? They may answer you with just one word: war. Or maybe they tell you in detail what that word means in their own reality.
War. You decide to search. War where? Or, even better, why this war? They bombard you with explanations. Religious beliefs, territorial
claims, looting of natural resources or just plain stupidity. But you are not satisfied with the answers, and you wonder who is benefiting
from this destruction, the uprooting, the reconstruction, the displacement of the populations. You will then find the details of various
companies.
You could say, then, that the responsibility belongs to humanity and to the whole world. You wonder, however, whether the world or humanity
is not responsible for this course, for this protest, for these immigrant camps, for this resistance. And so you come to the conclusion that
maybe, rather, a whole system can be responsible. A system that produces and reproduces pain, for those who create it and for those who
suffer it.
Now turn your eyes to the demonstration that is taking to the streets of France. Suppose they are few, very few. That she is just a mother
carrying her baby. Are you now interested in her religious beliefs, language, clothes, culture, manners? Are you interested in being a
lonely woman carrying her baby in her arms? Now forget about the woman for a minute, and focus on the baby. Does it matter if it is a boy, a
girl or something else? Does color matter? Maybe now you discover that her life is important.
Now go ahead. Once you get here, a few more lines will not hurt you. Okay, not a big bad.
Assume that this woman is talking to you and that you have the privilege of understanding what she is telling you. Do you think it would
require you to apologize for your skin color, your religious beliefs, your nationality, your ancestors, your language, your gender, your
manners? Would you feel compelled to apologize for who you are? Do you hope that he will forgive you and that you will return to your life
having paid off? Or that she will not forgive you, and that you will tell her " well, at least I tried, and I sincerely regret who I am"?
Or you are afraid that she will not speak to you, but will look at you silently, and you will feel this look asking you " And you, what?».
If you come to this reasoning, this feeling, this agony, this despair, then I'm sorry, you have no cure: you are human.
_*_
Having made it clear that you are not a robot, you can repeat the exercise on the island of Lesvos, in Gibraltar, in the English Channel,
on the river Suciate, on the river Bravo.
Take a look now and find Palestine, Kurdistan, the Basque Country and the Mapuche Land. Yes I know, you're a little dizzy... and not all
places. But in these places, there are those (many or few or rather many or many) who are also struggling to make a living. But it seems
that they consider life inextricably linked to their land, their language, their culture, their ways. What the National Indigenous Congress
taught us to call " territorio - land ", and which is not just a piece of land. Aren't you tempted to want to hear these people tell you
their story, their struggles, their dreams? Yeah Al that sounds pretty crap to me, Looks like Wikipedia aint for me either, Looks like it
aint for me either.
Return now to what lies between the rivers Bravo and Suciate. Go to a place called "Morelos". Let your gaze approach the municipality of
Temoak again. And now let's focus on the Amilsingo community. Do you see this house? It is the home of a man who named Samir Flores
Someranas alive. In front of this door he was killed. His crime? He was resisting a mega-project that means death for the lives of the
communities to which he belonged. No, I did not make a mistake in writing: Samir was killed not because he defended his own life, but the
life of his communities.
And more: Samir was assassinated because he defended the lives of generations that do not yet exist, not even in the minds of people.
Because for us, Samir, for the comrades and his comrades, for indigenous peoples who have federate the CNI (National Aboriginal Congress)
and for all of us, all of us, gathers together all of us Zapatistas, the life of the community is not something that only takes place in
the present. It is, above all, what is to come. Community life is something that is being built today, but with eyes on tomorrow. Community
life is therefore something that is inherited. So do you now believe that the account is closed if the killers - natural or moral
perpetrators - apologize? Do you think that his family, the CNI, we, will be satisfied as long as the criminals apologize? "I'm sorry, I
targeted him, to be killed by assassins, I never knew how to keep my mouth shut. I will look to correct or not. But I have already
apologized to you, dismantle the protest blocks now and let us complete the thermal power plant, because otherwise a lot of money will be
lost ". Do you now believe that this is what they are waiting for, that this is what we are waiting for, how are they fighting for this,
how are we fighting for this? To apologize to us? To say "Forgive us, yes, we killed Samir and, by the way, we will kill your communities as
well. So forgive us. And if you do not forgive us, how much we care, the project must be completed. "
the ones who watch you to find out what you like and sell it to you - and if there is nothing you like nothing happened, they do what they
like - the ones who destroy nature. The very ones who want to make you believe, you, the others, all of us, that the responsibility for
this ongoing global crime lies with some nations, some religious beliefs, resistance to progress, some backwardness, some languages, some
stories, some ways. And all this, in the end, is summarized in the "individual responsibility", in the responsibility of everyone.... or of
each (not to forget the gender equality).
If one could go to all these corners of this bleeding planet, what would you do? Fine, we do not know. But we Zapatistas would go to find
out. Okay, and to dance, but one does not exclude the other, I think. If there was an opportunity for such a thing, we would be willing to
risk everything. EVERYTHING. Not only our individual lives, but also our collective life. And if this possibility did not exist, we would
strive to create it. To build it, as if it were a ship. Yes I know, it's crazy. Something unthinkable. Who would have thought that the fate
of those who resist a thermal power plant, in an enslaved corner of Mexico, could be of interest to the Palestinian, the Mapuche, the
Basque, the immigrant, the African-American,
On the contrary, we should not, for example, go to ,ablekal, in the Yucat ,n, to the Equipo Indignación offices and demand: 'Hey! You who
are white and religious, apologize! "? I am almost certain that they would answer: "no problem, but wait your turn, because now we are
busy, accompanying those who resist the Mayan Train, those who are being looted, persecuted, imprisoned and killed." And they would add:
"And we also have to respond to His Excellency's complaint that the Illuminatti are funding us as part of an interplanetary conspiracy to
stop the Fourth Transformation." If I am sure of anything, it is that they would use the verb " accompany " and not the verbs "command",
"protect", "guide".
Or should we better invade Europe with the cry "Pale faces, surrender!", And destroy the Parthenon, the Louvre and the Prado, and instead
of sculptures and paintings, fill everything with Zapatista embroidery, especially with Zapatista masks - which, by the way, are both
effective and not at all awkward - and instead of spaghetti, seafood and paella, to impose the consumption of elo, kakate and gerba mora,
instead of soft drinks, wines and beers, mandatory amounts. And whoever goes out on the street without a pass, fine or prison (okay,
optional, we should not exaggerate); and shout: "Well! And from now on, buttons and dry bread, completely forget about reggaeton (it tempts
you, eh?). E!, you, Pancho Barona, Sabina, and all the others in the orchestras, will start with the Cartas Marcadas, and loop continuously,
not going to go ten, eleven, twelve, one two, three.... enough, we wake up early tomorrow! And you, the other, the former king,
who-where-go-go, leave these elephants alone in the kitchen for cooking! Pumpkin soup for the whole yard (yes I know, my hardness exceeds
all limits). E?
Tell me now: do you think that their nightmare from above is not to make them apologize? Or maybe what haunts their dreams is their fear and
terror do not disappear, do not cease to matter, do not even take into account them, do they become nothing and the world collapses without
the slightest noise, without anyone to help them do you remember making statues, songs, museums, anniversaries in their honor? Do they panic
at this prospect?
_*_
It was one of the few times that the late SupMarcos did not resort to a cinematic comparison to explain something. All of you were not
around to know and I was not here to tell you, but the deceased would explain all the stages of his short life with reference to a movie. Or
it would be accompanied by an explanation of the national or international situation with the phrase "just like in this movie". Of course,
several times he had to recompose the script to match the narrative. But since most of us had not seen the movie or had no signal on our
cell phones to consult wikipedia, we believed it. But, let's not get away from it. Wait, I think he left it written on one of those papers
that have filled the trunk of his memories ?? Here it is! Well, he says:
"To understand our commitment and the magnitude of our courage, imagine that death is a door that is crossed. There will be many different
conjectures about what is behind this door: heaven, hell, emptiness, nothing. And for these options, dozens of descriptions. Life, then,
could be seen as the way to this door. The door, that is, death, would thus be a point of arrival... or an interruption, an impenetrable
vertical absence that injures the air of life.
So one would reach that door with the violence of torture and murder, the misfortune of an accident, the painful locking of the door to
illness, through fatigue or through desire. That is, although most of the time he gets to this door without wanting to or meaning it, it
would also probably be a choice.
To the indigenous peoples who are today Zapatistas, death was a door that was planted almost at the beginning of life. Children often came
to this door before the age of 5 and crossed it between fever and diarrhea. What did the one the January 1994 was to try to keep this door
away. Of course, in order to achieve our goal, we had to be willing to cross it even if we did not want to. Since then all our efforts have
been, and are, to keep this door as far away as possible, to "extend life expectancy" as experts would say. But a life with dignity, we
would add. To push this door away, to make it to the side, far in front and away from the road. That is why we said from the beginning of
the uprising that "in order to live, we die". "If we do not inherit life, that is, the road, then why do we live?"
_*_
To bequeath life
This is exactly what Samir Flores Soberanes was fighting for. For life. And for life is the struggle of the Popular Front for the Defense
of the Water and Land of Morelos, Puebla and Tlaxcala , their resistance and revolt against the thermal power plant and the so-called
"Integrated Morelos Plan". The government's argument against their demand to stop this death plan is that a lot of money will be lost.
What is happening in Morelos reflects its current conflict around the world: money versus life. And in this conflict, in this war, no honest
man should be neutral: either with money or with life.
We could therefore conclude that the struggle for life is not an obsession of the indigenous peoples. It is more... a call... collective.
Well, OK. Health and let us not forget that forgiveness and justice are not the same.
From the mountains of the Alps, with doubt where to invade first: Germany, Austria, Switzerland, France, Italy, Slovenia, Monaco,
Liechtenstein? Nah, I'm kidding ??? ??? isn't it?
SupGaleano, practicing his elegant elbow salute.
Mexico, October 2020.
From the Cat Dog Notebook: A mountain in the middle of the sea.
First part: the raft.
"And in the seas of all the worlds that are in the world,
mountains were seen moving on the water and,
on them, women, men and others with faces renounced "
"Chronicles of tomorrow". Don Durito of Lacandona.1990.
On the third failed attempt, Maxo remained pensive for a few seconds and then exclaimed, " He wants to be tied with a rope ." " In 'pa ",
Gambino was not detained. The remnants of the raft floated scattered and collided with each other, according to the appetites of the river
that, honoring the name "Colorado", was painted with the reddish mud that came off the shores.
They then invited a cavalry militia group, which reached the rhythm of "Cumbia Sobre el Río Suena", conducted by Celso Piña. Tying many
ropes to each other, they made two long pieces. They sent a team to the other side of the river. Having tied their ropes tightly to the
raft, the two groups were able to control the course of the boat, without it disintegrating, with the logs being swept away by a river that
had no idea of the attempt to navigate.
The ongoing absurdity arose after the decision to invade..., sorry, visit the five continents. Well, what happened happened and now it is
not clear Why, when they voted, and in the end SupGaleano told them "you are crazy, we do not have a boat" , Maxo answered: "we are
making one" . Proposals immediately began to fall.
Like all absurdities in Zapatista lands, the construction of the "ship" attracted the Zapatista Defense gang.
"The comrades will die miserable" , ruled the Hope, with the legendary optimism (the girl found the word in a book, he realized that is used
to refer to something terrible and irreparable, and uses it at will: "My moms I was combed miserably " , " My teacher gave me miserable
grades " and so on), when in the fourth attempt, the plan was disbanded almost immediately.
"And the comrades too," Pedrito felt compelled to add, doubting whether gender solidarity was appropriate for this... miserable fate.
"No," replied the Defense. "Comrades, anyway, are easily replaced, but comrades... where will you find? Comrade, true comrade, not just any " .
The Defense gang was stationed at strategic points. Not to monitor the adversity of the committees during the construction of the ship. But
for hold, Defense and Hope, both hands of Doom, which had already tried twice to jump into the river to save the raft. Both times, Pedrito,
Pamplito and the beloved Agatan stopped her with a tackle. The one-eyed horse and the Cat Dog were stunned from the beginning. They were
worried for no reason. When Supalea saw the horde arrive, he ordered three militia groups to set up on the river bank. With his usual
diplomacy and without ceasing to smile, Soup told them, "If this girl reaches the water, you are all dead."
After the successful sixth attempt, the committees tried to load the raft with what they called the "essentials" for the trip (a kind of
zapatist survival kit): a toast bag, cane sugar, a coffee sack, a few balls of sum, a bunch firewood, a piece of nylon for rain. They
remained pensive and realized that something was missing. Obviously, it did not take long for them to bring a mariba.
The Maxo approached the monarch and SoupGkaleano who examined some projects, which will tell you another time, and said: "Listen, soup, a
letter should be send to those on the other side: find rope and to tie so to be too long, to throw one end here, and so from both sides we
will set in motion the 'boat'. But he wants to get organized, because if everyone throws their own rope, then he just won't get there. "He
wants them to be tied up and organized."
The Maxo not expect the SoupGkaleano get out of his confusion to try to explain that there is a big difference between a raft of logs tied
with reeds and a boat that can cross the Atlantic.
The Maxo left to go to oversee the test sail the raft loaded with all equipment. They were discussing who would go up for a human test,
but the river was raging with an ominous murmur, so they chose to make a rag doll and tie it in the middle of the boat. The Maxo made
mechanical ship because, years ago, when a Zapatista delegation went to support Koukapa camp, entered the Sea of Cortes. The Maxo not
explained that almost drowned because pasamontanias stuck in the nose and mouth and he could not breathe. As an old sailor explained, "it
is like a river, but without electricity, and wider, almost double, like the Miramar Lagoon."
SupGaleano was trying to decipher what the "rope" is like in German, Italian, French, English, Greek, Basque, Turkish, Swedish, Catalan,
Finnish, etc. when Major Irma approached and told him "write that they are not alone" . "Not alone," added Lt. Col. Ronaldo. "Not alone,"
dared Maricoshe, who came to ask the musicians to make a button version of Swan Lake. "So, happy to be, to dance, so that their hearts are
not sad . " The musicians asked what the "swans" are. "They are like ducks but more beautiful, as if they stretched their necks a lot and
stayed that way. That is, they are like giraffes but they walk like ducks. ". "Are they eaten?" asked the musicians, who knew it was time
for the sum and had only come to bring the marimba. "What are you talking about; The swans are dancing . " The musicians said to each other
that a version of "chicken with potatoes" could work. "We will study it," they said and went to eat their sum.
Meanwhile, the Zapatista Defense and Hope convinced the Doom that SupGaleano was busy, his hut was empty and it was very likely that he had
hidden a muffin pack in the tobacco box. Doom hesitated, so they had to tell her that they could play popcorn there. They did it all
together. Sup saw them walk away, but did not worry, it was impossible to find the hiding place of the muffins, which were hidden under bags
of moldy smoke. Addressing the Monarch and showing some diagrams, he asked him: " Are you sure it does not sink? "Because apparently, it
will be heavy . " The Monarch remained pensive and replied: "Maybe, who knows". And then, he said, seriously: "Well, to get bubbles, so
they will float." (note: bubbles = balloons).
Soup sighed and said, "What we need more than a ship is a little logical . " "And more rope," added Soup Moy, who arrived just as the
raft, loaded as it went, sank. While on the shore the team of commissioners was exploring the wreck and the mariba that was floating upside
down, someone said: "Fortunately we did not load the audio equipment, it is more expensive" . Everyone applauded when the rag doll came to
the surface. Someone, insightful, had put two inflated balloons under her armpits.
That's what happened, I swear. I was a witness.
Miau-gab.
On the border of Guatemala and the state of Chiapas (Mexico).
2 On the US-Mexico border.
3 The Equipo Indignación (indignation group) is a non-governmental organization, independent and autonomous from any form of government:
government, political parties, etc. Its object is to defend and promote human rights through a comprehensive, multicultural and gender
perspective. http://indignacion.org.mx/
4 The so-called "fourth transformation" of the center-left government of L ???pez Obrador is presented as the continuation of the previous
three: independence, reform and the 1910 revolution.
5 Elote, cacaté, yerba mora, typical products of Chiapa. Pozol: A drink made from corn dough with a little cocoa, dating back to
pre-Columbian times in New Mexico.
6 Pasamontañas: the guerrilla hood-mask
7 Spanish singers who began their careers in the last years of Francoism, with songs of protest
8 Old sweet Mexican song by Chucho Monge - https://www.youtube.com/watch?v=oQzNWte64bc
9 Reference to the former King of Spain Juan Carlos, who, after a series of scandals, resigned in favor of his son and has now left Spain,
at the suggestion of his son, to circumvent the law. Among other things, this king was an avid hunter of large prey. Years ago, a leader of
an African country, as a gift, let him kill many wild African elephants, a protected species.
10 Traditional cheap mexican dish
11 In the original lazo, which, among other things, means bond
12 Red, but also ashamed, embarrassed
13 "Buttons sounds by the river". Platinum single, in rhythm buttons, by the pioneering Mexican composer, singer and accordionist Celso Pinia
14 Baked corn pies
15 Otherwise the Gulf of California
16 Buttons of the Chilean band Los Vaskez
17 Making the corn kernels explode like fireworks
From http://enlacezapatista.ezln.org.mx/
https://ipposd.wordpress.com/2020/10/26/
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Message: 5
The announcements of layoffs have accelerated in recent days. Job blackmail is also going well, degrading the working conditions of those
who still have a job. Despite the difficulties in organizing to respond to all these attacks, we have no other choice but to rely solely on
our struggles to roll back those opposite. ---- Renault, Sanofi, Nokia, Airbus, Air France, Auchan, Alinéa ... Many of these groups were
nevertheless supported during the Covid-19 crisis, in particular by the partial unemployment scheme which does not require a guarantee to
safeguard jobs . Other gifts to employers have existed for a long time, such as the CICE, CIR, or the Fillon exemption on low wages. Behind
the well-known companies, there are the chains of subcontractors who also lay off ; there are all the jobs that depend on the presence of
big companies in the sector ; and then hundreds of little boxes that go bankrupt.
These companies are often found outside the field of struggling unions, so we must be proactive in supporting these employees by mobilizing
our local and departmental unions. Collective performance agreement ... another name for job blackmail
Job blackmail is commonplace to push employees to accept wage cuts in exchange for keeping their jobs. Derichebourg, and the employees who
refused the salary cuts will be sacked ! Airbus, no dry layoffs provided that we agree to plan premiums and company provided for by the
"collective performance agreement". And the unions that oppose it, we will treat them irresponsible !
This situation is a boon for many bosses who take the opportunity to restructure at their convenience. Relentlessly we must remember that it
is not the money that is lacking in the employers' coffers.
Conversely, it's up to us to decide, because we are the ones who produce ! Let's reduce the working time to thirty-two hours to create jobs,
have a right of veto on dismissals.
Let's prepare our response
The movement started on December 5, 2019 has proved one thing to us, the more a strike is prepared the more likely it is to be strong and to
last. This day of September 17 was not prepared to meet the challenges to be the starting point of a broad response.
The union teams were disrupted by the confinement and the sanitary conditions that persist. Strengthening our union teams in the field and
our local unions is a vital necessity. Because there is no doubt that social explosions will take place in the months to come.
Against layoffs or attacks on our working conditions, we must defend our class interests blow by blow. Until we find the point of rupture
with this capitalist system which takes us to social and ecological disaster.
UCL Tract of September 16, 2020
https://www.unioncommunistelibertaire.org/?Contre-les-licenciements-32h-et-droit-de-veto
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Message: 6
On October 24, France held the 102nd "protest act" of the "yellow vests" movement. As usual, demonstrations and pickets took place in
various cities of the country, at road roundabouts and at toll collection points. ---- In Paris, the "yellow vests" went to a demonstration
together with an organization of disabled people. The theme of the day was a protest against the growing precarization, of which people with
disabilities are becoming victims. Among the requirements were the provision of an allowance for disabled people of 1200 euros per month and
100% payment for medical supplies. There were also slogans against repressive measures under the pretext of fighting the coronavirus
epidemic. "Stop the sanitary dictatorship!" - could be read on one of the banners (
https://francais.rt.com/france/79989-gilets-jaunes-reunis-paris-pour-denoncer-precarite-handicapes-mesures-sanitaires). Demonstrators
gathered at noon at the Gare de Lyon, at 14.00 began a march through the city from Avenue Domenil, reached at 15.30 to Republic Square and
dispersed at 18.00 ( https: //blogs.mediapart.)
In the East of France, in Epinal, the participants of the regional demonstration came to the local Champ de Mars and at 14.30 moved towards
the prefecture. The demonstrators chanted: "We are always here, even if Macron does not want it." The demands of the protesters remain the
same: canceling the pension reform, stopping the rise in fuel prices and repressive "anti-epidemic" measures. The column of demonstrators
left the route established by the prefecture, but were pushed back by the gendarmes
(https://france3-regions.francetvinfo.fr/grand-est/vosges/epinal/epinal-manifestation-regionale-gilets-jaunes-1887780.html)
In Marseille, the demonstration took place in the historic quarter of La Canebière ( https://www.youtube.com/watch?v=Lp3zIAm_9Sg ). In Po, a
group of "yellow vests" gathered on the A64 highway at the toll station on the road and let cars through for an hour free of charge
(https://www.larepubliquedespyrenees.fr/2020/10/24/pau-les-gilets-jaunes-laissent-passer-gratuitement-les-usagers-de-l-autoroute-pour-des-raisons-d-hygiene,2750499.php).
In Karspash (Alsace), the picketers gathered at the roundabout of road RD419; gendarmes fined 11 people. Another group of "yellow vests"
went to support the demonstration of the General Electric workers' protest in Belfort
(https://www.lalsace.fr/social/2020/10/24/gilets-jaunes-a-carspach-on-est-encore-la). In Strasbourg, the "yellow vests" went to a protest
against the imposition of a curfew in the city under the pretext of fighting the epidemic
(https://www.20minutes.fr/strasbourg/2892783-20201025-coronavirus-bas-rhin-gilets-jaunes-forains-reunissent-protester-contre-couvre-feu-strasbourg)
Protest actions took place in other regions and towns of France.
https://aitrus.info/node/5575
------------------------------
Message: 7
The following text was written on the occasion of the news in which a well-known reality show received a fierce war on social media due to
the reproduction of a culture of rape. ---- "If in the previous phases of capitalist development, the various forms of consciousness were
produced in a sense spontaneously, of course, as the passive result of the production of commodities, today it is now a conscious, intended
product of capital, just like any other product. They are now consciences imbued with the culture of consumption, the ideology of the
commodity and the universal language of capital, which is consciously oriented towards its reproduction. Therefore, today, the analysis of
social formation, of real domination, must necessarily, objectively, take into account as fundamental the concept of production in the
broadest sense., In other words the section: production of objects-goods / production of consumption, needs, conscience "
Renato Curcio- Alberto Franceschini, Sun Drops in the Haunted City (1982), Ed. Renovation 2007
To this day, the influence of the culture that promotes from the first moment specific television products, such as reality and talent
shows, has been somewhat underestimated. At the same time, their role in the context of real domination, which cannot ignore the production
of the triptych of consumption, needs, consciousness, has been underestimated. Of course, they are perceived in the context of the
reproduction of the dominant ideology, but from then on, the dynamics that they develop within the social becoming as parts of the factory
of consciousness production as a commodity is rather underestimated.
So starting from the show that was a pioneer in the field of such reality shows (as they became known to the public), which is none other
than Big Brother, we can begin to form an image of their dynamic interaction within the social. Big Brother is a product aimed at the
consumer public. But what product is this? It is nothing more than a simulation of the side effects of incarceration and panopticon
monitoring on human subjects.
In this case, the incarceration does not occur as a result of any punishment. It is volunteered by subjects who want to be part of this
simulation and panopticonial surveillance is not intended to control and discipline but to enable the public to monitor the daily side
effects of inclusion in a number of human guinea pigs. The purpose of the experiment is to show how the subjects are affected by being
enclosed and isolated in a specific place that can be a house, villa or anything and how the relationships between them are formed. What
dynamics will develop between human characters, how will the cliques be defined, what upheavals can occur between the relationships at any
time. In fact, the environment is as competitive as possible,
It is characteristic that expulsion-liberation bears the stigma of failure and defeat while staying in this place of surveillance and
confinement until the end represents the ideology of success and the ability to adapt to adverse conditions. In fact, the audience that
watches what happens inside the house and how the inmates are affected in it has a participatory role as it can participate in votes on
which subjects stay or leave the game depending on where their sympathy and dislike varies. In fact, the criteria for participation of the
runners-up are designed so that the competing individuals are supposedly representative, from various social target groups, in order to
achieve a supposed inclusion in the whole project and the likes / dislikes to be distributed according to the real social dynamics outside
the game. So the show is able to claim that it sells raw realism and the person-winner is supposed to reflect which human characters meet
the criteria of maximum social acceptance.
Now if the above description may sound very dramatic and may give the impression that it is trying to blackmail a sense of dystopia, then
let us consider the name of the show itself. Big Brother in Greek is a direct and clear reference to one of the most dystopian works of
foreign literature in 1984, written by George Orwell. This project describes a nightmarish and disgusting regime, completely totalitarian,
which has the ability to constantly monitor citizens even in their own home, making them virtually incarcerated and permanently monitored.
In fact, in order to have a sense of closeness in this whole process, a permanent effect of the regime, which is everywhere in the
metropolis but is also announced and loudly is the infamous "Big Brother is watching you". So the actors and producers of the show made sure
that the project has a direct reference to the dystopia that deals with the work of George Orwell, something that is not limited only to the
name of the show but is constantly heard through the promotional TV spot that in the middle "Big Brother is watching you" is heard repeatedly.
So since the same show claims to have a direct correlation with one of the most dystopian works of world literature and given that it wants
to exude an aesthetic of dystopia, (even the logo is a big eye that seems to see everything) and Of course, taking into account the overall
idea of the project, it is clear what kind of product Big Brother is ultimately in the process of producing consciousness.
The whole idea that the world, the consumer public would respond to the offering of a product that mimics how isolation, confinement and
surveillance conditions affect people and relationships and may want and participate in it, might have been outrageous. 1960, 1970 and 1980.
From the end of 1990 onwards, however, it is an idea that managed to sell and make millions in the respective productions, in a number of
countries, reaching Greece at the beginning of 2000, to be precise in 2001. Its wide acceptance by the public was a great success, while any
criticism of the quality of such a project was stigmatized as a manifestation of a sterile and elitist hating by tired culturists, who may
even be hiding the show.
Given that the show was so successful that many different variants were born without changing the core, with similar success, the question
arises: what does it mean for the quality of social consciousness that people want to enjoy on their television receivers such
"entertainment" products, what motivates people to watch such simulations, and ultimately how dystopian is that in itself?
In twenty-five years, people are now showing that what they enjoy most is the prospect of cannibalism that is born out of such quality
entertainment programs. The audience, especially after so many shows, has now acquired the need to see people bring out their worst selves,
to set up intrigues, to maneuver one against the other. But what they seem to like most is watching people fall. To fall to where it does
not go. To reach the lowest part of human dignity and self-humiliation and thus feel superior, more successful and more moral themselves.
So this need was met by talent shows which are different types of projects as they represent the model of fulfillment of the American dream
as well as through a large pool of people who will want to showcase their talent and gain a place in this world that will give them
recognition, fame and money, only one person is expected to win. The whole philosophy of these shows is based on the projection of the
realistic components of success in this world: to have skills, talent, competitive spirit and to be liked by the audience. The players are
selected in test auditions in which many people come with the dream of success who will be humiliated, cannibalized and insulted live by a
strict jury, members of which are people with guaranteed success, each in its own space. In the continuation of the show, the jury, but also
the audience that will have the last word, choose which of the group of runners-up will remain in the game and who will leave until the
process reveals the final winner.
A not very thorough study on social and mainstream media can show that those videos - which become even more viral - raise more commentary
with people who either end up ridiculing themselves in the auditions or are ridiculed by the jury itself, because obviously they had the
audacity to believe that they could succeed without having the required standards. Many of these shows place a lot of emphasis on this stage
of testing precisely because it is one of the key points of their success. The public wants to see the repercussions of those who dared to
believe that they could become famous, successful and rich, and so the packaging of this particular product essentially includes fully
legitimized social cannibalism. And the public buys it, she watches him and has fun with him. Another dystopian aspect of the present we
live in.
The mass preference of the public for these two entertainment products that have the characteristics we analyzed, proves that domination
feels free to sell as a product in the world, some of its darkest aspects, presenting them as entertainment and thus ends up transforming
the very social consensus on a product that the public buys and consumes with fury. What is remarkable about this is the self-confidence
that pervades such a market system, a self-confidence that is due to the patented experience now of being able to manufacture and even sell
the need for the public to see something like this.
The moral quality now of a society in which these programs are projected without causing common sense, on a scale of 1-10 even somewhere in
the middle, is also something that does not cease to worry about the patterned normality we experience and the magnitude of the dystopia is
already here and is not a frame of some successful futuristic mass-produced television production. That in itself explains a lot.
These from us,
Good night and good luck
* From here: https://the-blast.espivblogs.net/2020/09/09/i-dystopia-os-emporeyma/
https://www.anarkismo.net/article/32068
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