An anniversary of lives in movement: Spain’s 15M

The upcoming 15th of May marks a commemoration, not of anniversary of a past reality, but of a present, in movement.  Spain’s 15M, over three years, has multiplied, proliferated, metamorphosised; to become not larger in numbers, but in deeper in intensity and stronger in its resonance.  Its continuity is due not to any centralising organisation, or unifying ideology, as common opinion would dictate as necessary, but to emerging forms of life that increasingly push up against the limits of capitalism.  Movements, rather than a movement, in constant re-composition; responding, searching, creating against/with current realities, moulding and sustaining new ways of being.  Simultaneously destituent and constituent, the plurality of agencies that are 15M’s composite singularities, have become, however modestly, makers of worlds.  More than characterising an atmosphere, as has been said of it, it is a collective corporeality of affective-cognitive relations of resistance that continue to reconfigure the horizons of possibility.

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Rethinking Anarchism: Carlos Taibo

The following is a partial translation of the “Prologue” and a complete translation of “Chapter 1” of Carlos Taibo’s Rethinking Anarchy: Direct Action, Self-Management, Autonomy (La Catarata, Madrid, 2013).  We have translated and posted work by Taibo before, but this is our most extensive effort.  And we hope that it is but the first in a series of what will be the complete translation of the book.  In this way we hope to share with English readers the work of one of the most significant anarchist voices today in spain.

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On the Passage of a Few Thousand People Through a Brief Period of Time

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The following is a critical description and an analysis of almost four years of political protest in portugal; critical both for its understanding of social movements and as a point of comparison with other contemporaneous movements.  Posted on  libcom.org (07/05/2014), we share it here.  With a title borrowed from a Guy Debord film, the text is presented neither as a program, nor as a call for a centralised or unified organisation.  "It is, quite simply, an invitation to play, a call to travel together along the rough, branching path that opens before us, even though it entails choices and risks. In front of us lay the unknown and the unpredictable. We live in interesting times."

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The lyricism of revolution: José Afonso

Art is magic delivered from the lie of being truth.

Theodor Adorno

If creation is the constitution of new spaces and times, as Gilles Deleuze once said, then the creativity of music and that of politics, if not the same, may meet, share and sustain each other.  The portuguese revolution that began in the wake of the 25th of April of 1974 coup d’état expressed such a moment.  Poets and musicians of the resistance to the fascist regime, many of whom were in exile, had given lyrical voice to suffering, as well as to courage and struggle.  And with the revolution, that music would speak to the many that endeavoured to create new worlds.

The voices of the poets and the musicians were many.  But it is no dishonor to those many to share above all of the work of José Afonso …

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Recuperation as eviction, resistance as occupation

“Spain shows again that it has regained the confidence of the markets.” (Le Monde 04/05/2014)  The interest rate on the spanish debt, at ten years, has dropped below 3%, Madrid’s stock market registers an increase in value of 25.58% over the last year, dividends to shareholders of Spanish companies have expanded, and the ratings agencies look favourably once again on the future of the Spanish economy.  Growth is predicted anew and the country’s government speaks repeatedly of “recuperation”.

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An anarchism of the vernacular: James C. Scott’s “Two Cheers for Anarchism”

To articulate the past historically does not mean to recognize it “the way it really was”. … It means to seize hold of a memory as it flashes up at a moment of danger.

Walter Benjamin, Thesis on the Philosophy of History


Human cognition tends to simplicity, to clean surfaces marked by types, classes, with readable relations of interaction between them.  Though not intrinsically problematic, it becomes so when our understanding is taken for reality, when our cognitive maps and the practices they inspire force reality into correspondence with what we imagine and desire.

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25th of April: Revolutions within a revolution

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The portuguese government and opposition parties in parliament today commemorate the forty years of the 25th of April revolution; yet they do so fearful of the very word “revolution”.  To commemorate is already to disarm, to confine the event to a stabilised and domesticated past.  The revolution is finished, long live the revolution.  Its victory is confined to the legacy of a liberal democracy and a well ordered capitalism.

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Pieces of Madrid

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The protest, dissidence and creativity of those who rebel in spain against State-Capital continues to weave together forms of life at the margins of/in opposition to domination.  At the heart of all that 15M and parallel movements in the country have brought to the fore is a practice of revolution, multiplied in a plurality of forms, that constructs spaces and times of relative autonomy that become the living soil for the further proliferation of such spaces and times; a seemingly endless cycle of resonances for the generation of potentialities, a sort of permanent revolution through the generation of autonomous, self-managed assemblies that replicate, sustain, interweave with each giving rise to a living archipelago of free forms of human community.

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The body as a space of dissidence

… the body is not a thing, it is a situation …

Simone de Beauvoir, The Second Sex

The body, we have long learned, is not a mere neutral physical, biological reality, vehicle for an animating soul, or the underlying material substratum of a meaningful human existence.  It is rather inseparable from the meanings it expresses, meanings that are themselves the expression and consequence of interventions and apparatuses of power.  The body is a permanent domain of tension and conflict, but also of potentialities.  There is then a politics of the body …

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Occupy everthing!

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To the question “What is property?”, Pierre-Joseph Proudhon famously answered, “It is theft”.  That it could be taken for a right was already a conceptual confusion, for unlike liberty, equality, integrity of person, the “right” to property was not unqualified.  If the former then could be described as natural rights, the possession of property was a positive legal right calling for justification.

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