The illusions/delusions of electoral politics: From Crimethinc

From the CrimethInc collective, a reflection on the pitfalls of electoral politics for radical challenges to Capital and the State, by ret marut …

Could there be any better illustration of the shortcomings of representative democracy than this year’s Presidential campaign? For months upon tiresome months, the whole world has cringed as US voters struggled to identify the second worst of all possible evils. As anarchists who believe in bona fide self-determination, we have critiqued and mobilized against the reduction of freedom to electoral politics in every Presidential race since 1996. This time, it just seemed redundant.

But the 2016 election is practically over. What’s coming next is worse.

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Reading Dario Fo’s Legacy: By Jacopo Fo

Our homeland is the whole world. Our law is liberty. We have but one thought, revolution in our hearts.

Dario Fo

From the struggles in italy website, the speech by Jacopo Fo at his father’s, Dario Fo’s, funeral …

Dario Fo, actor, Nobel prizewinner, communist and political activist died in Milan on October 13th. He was 90 years of age. Fo was the spouse and coworker of Franca Rame, who passed away in 2013, and father of Jacopo Fo, writer, activist and actor. Dario Fo married Franca Rame in 1954, and together they created the Dario Fo–Franca Rame Theatre Company, which brought life to dramatic pieces known all over the world. Accidental Death of an Anarchist, their most famous work, dealt with the death of anarchist Giuseppe Pinelli who fell – or rather was thrown – from the fourth floor window of a Milan police station in 1969.

The funeral was preceded by controversy around a number of hypocritical tributes. Many of those who praised Fo tried to separate the actor and the artist from the political activist. Jacopo exploded in protest on Facebook, commenting that ‘Of course, right now everybody is celebrating Dario. After spending a lifetime trying to censure and hit him in every possible way. Screw them.’

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Sebastien Faure: “Anarchy”

From Robert Graham’s Anarchism Weblog

Some time ago I posted Sébastien Faure’s definition of “anarchist” from the Encyclopédie Anarchiste. Shawn Wilbur has now translated an excerpt from Faure’s definition of “anarchy”from the Encyclopédie. Faure was a French anarchist who first came to prominence doing speaking tours with the legendary Louise Michel in the 1890s. He revived the use of the term “libertarian” as a synonym for “anarchist” when it became illegal to publish anarchist propaganda in France. He later became a proponent of the “anarchist synthesis,” which sought to combine the best elements of individualist, syndicalist and communist anarchism (I included Voline’s entry from the Encyclopédie on “anarchist synthesis” in Volume One of Anarchism: A Documentary History of Libertarian Ideas).

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Carlos Taibo: Collapse

Photographs by Yves Marchand and Romain Meffre from the series Ruins of Detroit 2005-2010

Carlos Taibo’s most recent monograph is a sustained and detailed study of the probable and imminent collapse of contemporary capitalism, its causes and the possible consequences that may follow.  The essay also places those who describe themselves as anti-authoritarian or anarchist opponents of capitalism before the need to think through and act politically in the context of the collapse.  Taibo’s work is a step in that direction.

We share below, in translation, Taibo’s own summary of some of the main theses of the text, as published on his own website, nuevo DESorden (15/10/2016).  

I have just published a book entitled Collapse: Terminal capitalism, ecosocial transition, ecofascism (Los libros de la Catarata, 2016).  I allow myself here to summarise, with a fundamentally pedagogical aim, some of the theses that I defend in this work.  I do it furthermore with the certainty that the debate relative to an eventual general collapse of the system that we live under is flagrantly absent as much in the disinformation media as well as among those politically responsible.  Having said this, I want to add that I am in no way in a position to affirm emphatically that this general collapse will come about, and even less to be able to state the date of such an event.  I limit myself to pointing out that this collapse is probable.  Not only this: that the information that continues to arrive invites the conclusion that it is ever more probable, something which, on its own, should invite the adoption of a strategy of reflection, prudence and, obviously, action.

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The expropriated bank la canica: The contagion of bank okupations in spain

With the earlier bank occupations of catalonia in 2014 and the struggle for the defense of the Banc Expropiat in the Gràcia neighbourhood of Barcelona in the bankground, and also in Madrid with the occupied La Bankarrota in 2015, the example continues to resonate, this time in Madrid’s Lavapiés neighbourhood.  Below, we share news of the occupation published in the spanish newspaper Periodico Diagonal and a communiqué from the occupiers.

Such occupations are powerfully symbolic, but are also immenently practical, as they serve as spaces of experimentation for self-managed fors of life beyond the State and Capital.

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Francisco Ferrer: Against Rewards and Puishments

To share, from Robert Graham’s Anarchist Weblog …

October 13th marks the 113th anniversary of the Spanish state’s execution of the libertarian revolutionary Francisco Ferrer (1859-1909), who tried to establish “Modern Schools” in Spain, for boys and girls, that were rationalist and anti-authoritarian. But he was also a revolutionary in the more political sense, supporting the efforts of radical working class movements to abolish the state and capitalism, and to create a free society based on workers’ self-management. This made him a target for state repression. When the workers in Barcelona arose in revolt in July 1909, in the face of mass conscription to fight in Spanish Morocco and mass lockouts by the employers, leading to a week of armed struggle, Ferrer was accused of being one of the instigators, when in reality he played virtually no role in the uprising. His crime was preaching and practicing “free thought” in a country where education was controlled by a reactionary Catholic Church, and providing funds and support to radicals and revolutionaries.  The following excerpts are taken from Chapter 10 of his book,  The Origins and Ideals of the Modern School (first published in 1908; English translation, 1913). Ferrer’s rejection of rewards and punishments as teaching “methods” was shared by other anarchists involved in libertarian education, from William Godwin, to Sebastien Faure, to people like Paul Goodman and Joel Spring. In Volume One of Anarchism: A Documentary History of Libertarian Ideas, I included Ferrer’s essay, “L’École Rénovée,” which summarizes his libertarian approach to education.

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A poet of movement: For Pierre Etaix

A clown is a poet in action. He is the story which he enacts. The clown teaches us to laugh at ourselves. Joy is like a river: it flows ceaselessly. It seems to me that this is the message which the clown is trying to convey to us, that we should participate through the ceaseless flow and movement, that we should not stop to reflect, compare, analyze, possess, but flow on and through, endlessly, like music. This is the gift of surrender, and the clown makes it symbolically.

Henry Miller,  The Smile at the Foot of the Ladder

Pierre Etaix was filmmaker, actor, screenwriter and playwright, caricaturist and painter, magician … and the list is short.  He was however above all a clown, a poet of movement who would play and present his own fragilities so as to surpass them.  The joyful flow of life is restrained, re-directed, blocked by presumptions of seriousness that control, that render us fearful and violent.  The serious demands duty and responsability, it demands fidelity to norms.  In sum, it is nothing more than a set of demands, the demands of power; a judicial and moralising imaginary that bears little resemblance to an ethics of happiness.

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The passing of a court jester: For Dario Fo

The theater-goer in conventional dramatic theater says: Yes, I’ve felt that way, too. That’s the way I am. That’s life. That’s the way it will always be. The suffering of this or that person grips me because there is no escape for him. That’s great art — Everything is self-evident. I am made to cry with those who cry, and laugh with those who laugh. But the theater-goer in the epic theater says: I would never have thought that. You can’t do that. That’s very strange, practically unbelievable. That has to stop. The suffering of this or that person grips me because there is an escape for him. That’s great art — nothing is self-evident. I am made to laugh about those who cry, and cry about those who laugh.

Bertold Brecht, On Theatre

I am the jongleur. I leap and pirouette, and make you laugh. I make fun of those in power, and I show you how puffed up and conceited are the big shots who go around making wars in which we are the ones who get slaughtered. I reveal them for what they are. I pull out the plug, and… pssss… they deflate.

Dario Fo

Dario Fo’s theatre was a popular theatre of resistance.  For over a half a century, his theatre drank from from the roots of italian popular culture to mock and ridicule the ways of the powerful.  In the everyday lives of the people whose labour and creativity sustain the well being of the few, Fo and the different theatre companies with which he worked, found stories of rebellion, of dignity, which could animate different forms of life beyond oppression.  And as a storyteller, through his body, gestures, words, through the grotesque and the absurd, he would give life to the stories of rebellion of our time.

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Struggles for space: Queering straight space: Thinking towards a queer architecture (4)

We share an essay below by Carlos Jacques, a friend of Autonomies.  The essay, entitled “Queering straight space: Thinking towards a queer architecture” was presented as a paper at the conference, Matrices: 2nd International Congress on Architecture and Gender, Universidade Lusófona de Humanidades e Tecnologias, Lisbon, March 18-21, 2015 and latter published in the University’s journal, Lusófona Journal of Architecture and Education: 2nd Congress on Architecture and Gender: Matrices, N.º 12/13, Architectural Lab of the Universidade Lusófona, Lisbon, 2015.  It appears here with the permission of the publishers.

The essay explores the possibility of queering architecture in the folds that imbricate matrices formative of space, to which architectural practice directly contributes and to which it belongs and matrices of sex-gender-sexuality construction, where architecture’s presence is much more opaque.  The thesis defended is that architecture moves between and within these two matrices, having a hand in the constitution of patriarchal space, but that may also subvert its role, through a queering practice.

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Struggles for space: Architecture Without Architects—Another Anarchist Approach (3)

Le Corbusier. Structural skeleton of Maison Dom-ino, 1914-15.

In essence, Modern city planning has always been bound to colonialism and imperialism—many large-scale technical developments were even tested and realized on colonial ground. Colonial modernity not only created global political and economic structures, pressing for the adoption of the nation state and capitalist forms of production, accompanied by oppression, exploitation, and the systematization of racial divisions, but it also produced … the aesthetical and infrastructural basis for a globalized world, for the global modernity we live in …

We share below an excellent essay by Marion von Osten, “Architecture Without Architects—Another Anarchist Approach”, that addresses the complex and contradictory relations of power between modern architecture, colonialism and subaltern colonised subjects.  The essay was originally published in the journal e-flux, number 6, May 2009 …

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