A moss-like anarchist manifesto

A legend tells us that Christian soldiers took the city of Béjar in spain from its Muslim-Arab inhabitants in the 12th century by disguising themselves with coverings of moss, enabling them thereby to enter the city gates by surprise.[1]

Our task is more modest, sharing only transgressive affinities with the legend.[2] Though we are sceptical of manifestos, they can nevertheless serve to distil images and thoughts. These of course can only be the consequence of momentary inspirations.

What follows finds its animus in an essay by bryologist Robin Wall Kimmerer, entitled Gathering Moss, passages of which we also share below.[3] From moss then we gather a few ideas on what a contemporary anarchist politics might be.

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Tunisia: “We ourselves don’t have a people”

From lundi matin #299, 09/08/2021 …

On July 25th, in the evening of a day of demonstrations, Tunisian President Kais Saied dismissed the prime minister, temporarily suspended parliament, lifted the immunity of its members and announced that he would take a number of decisions by decree, by resorting to article 80 of the Tunisian constitution (also very close to article 16 of the French constitution).

To justify this coup, it was necessary to mobilise the usual and hackneyed propaganda of “imminent peril”: young demonstrators from working-class neighborhoods would be paid by officials or opposing parties to take to the streets and sow disorder. No need to look for more details or precisions, the refrain is well known. It is a question of disqualifying the numerous protest movements of recent months, of denying those who demonstrate their own capacity to act and to evacuate all the demands and targets by crushing the debate under the generic question of corruption.

While the editorialists gloss over whether to speak of a coup and wonder what could remain of a “democratic transition”, we publish the translation of this short but luminous intervention by Nidhal Chamekh of July 28th.

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Thinking politics from Sergei Loznitsa’s “State Funeral”

A revolution’s most important works of art are the men produced by it. New fiery souls are seen to arise from the explosion of new life that cleaves the convulsed world, like anthems that fill the air with clamours of faith and whose echoes prolong themselves well beyond the disappearance of these men. In the future, they will become the inspiration and heroes of epic cantos and novels, which are the harvest of opulent summers for which the age of revolution will have been a pre-Spring.

Romain Rolland, “Preface” (1937), Nikolai Ostrovsky, How the Steel was Tempered (1936)

If Romain Rolland’s words hold true, to watch Sergey Loznitsa’s film, State Funeral, is to see in the women and men who mourn Stalin’s death not only the failure of the Bolshevik revolution as a “political act”, but the horror of the humanity created by the Bolshevik regime.

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Cuban Anarchists on the Protests of July 11

From the CrimethInc. Collective (22/07/2021) …

To explore the causes and implications of the wave of protests that broke out in Cuba on July 11, we present two interviews with Cuban anarchists and a statement from an anarchist initiative in Cuba.


Introduction: It’s Bigger than Cuba

We have heard a wide range of explanations for last week’s protests in Cuba. Right-wing proponents of capitalism blame the Cuban government, charging that the protests stem from the failures of one-party socialism. Self-proclaimed anti-imperialists blame the United States government, alleging that these protests indicate covert US intervention. Others blame US sanctions on Cuba, suggesting that these are chiefly to blame for creating the economic conditions that sparked the protests. Each of these narratives contains a grain of truth, but all fall short of grasping the whole.

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Walking away from an epidemic

Detail of Tsukioka Yoshitoshi’s 1892 artwork showing the samuari Minamoto no Tametomo resisting smallpox gods

Apocalypse (n.): late 14c., “revelation, disclosure,” from Church Latin apocalypsis “revelation,” from Greek apokalyptein “uncover, disclose, reveal,” from apo “off, away from” + kalyptein “to cover, conceal,” from PIE root *kel- “to cover, conceal, save.” The Christian end-of-the-world story is part of the revelation in John of Patmos’ book “Apokalypsis” (a title rendered into English as pocalipsis c. 1050, “Apocalypse” c. 1230, and “Revelation”  by Wyclif c. 1380). Its general sense in Middle English was “insight, vision; hallucination.” The meaning “a cataclysmic event” is modern (not in OED 2nd ed., 1989).

(Online Etymology Dictionary)

It is said by some that we live in apocalyptic times. Yet if this is so, it is not clear who is thereby able to see and what is being seen.

A british prime-minister declares the end of pandemic sanitary restrictions in public to be “Freedom Day”. (The Guardian) And not to be outdone, another european prime-minister, this time portugal’s, promises that “by the end of the summer, we may reach the moment of the total liberation of society”.  (Público)

“Freedom” is thus celebrated as the ability to consume without a mask, while the meaning of words like “freedom” is swept away by the slavery to what can be consumed.

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The politics of mutual aid

Kairos: A time when conditions are right for the accomplishment of a crucial action; the opportune and decisive moment. A time when conditions are right for the accomplishment of a crucial action; the opportune and decisive moment.

We share an eloquent text from the Mutual Aid Disaster Relief network (11/07/2021), in defence of mutual aid …

Kairos: A Mutual Aid Exodus From Empire

Starting in 2019/2020 and now continuing into the summer of 2021, global civil society is witnessing the biggest neoliberal disaster capitalist shock yet: COVID-19. Millions of people have been and continue to be killed by this unprecedented disaster. Like most  catastrophes, those historically oppressed and least responsible for this pandemic are nevertheless those most impacted. The death toll is comparable in magnitude of lives lost to another World War. 

Every age has it’s kairos, those moments of possibility where the fate of humanity and all life on the planet hangs on the smallest of threads. What we choose to do or not do in these moments of twilight has the greatest of consequences. The ancient Greeks had two words for time: chronos and kairosChronos was/is chronological or sequential time, while kairos signifies a moment of truth – the time for action – pregnant time. Similarly, crisis, in its etymology, is a turning point, a moment where there are multiple paths in front of us, and we must make choices on which path to walk. The Zapatistas, likewise, taught us about the crack in the wall:

“Most of the time the wall is a big marquee where “P-R-O-G-R-E-S-S” repeats over and over. But the Zapatista knows it’s a lie, that the wall was not always there. They know how it was erected, what its function is. They know its deception. And they also know how to destroy it.

They are not fazed by the wall’s supposed omnipotence and eternity. They know that both are false. But right now, the important thing is the crack, that it not close, that it expand.”

Breakdown, personal and collective, can lead to breakthrough. Hurricanes, fires, tornadoes, earthquakes, and pandemics cause untold suffering, devastation, and loss because of social and ecological conditions and our untenable relationships with other people and with the natural world. These extreme events unmask the disasters of social and economic inequality that existed previously. 

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Enzo Traverso: Readings and erasures of the past

The political violence of the 1970s was part of a political era that concluded with a defeat of the Left, of the workers’ movement, of alternative movements. This defeat has never been processed. Rather, this past has been repressed. At three decades’ distance, the congress at which the Italian Communist Party decided to change its name does not appear as its “Bad Godesberg” moment [the German Social Democrats’ formal abandonment of Marxism] but as an exorcism. We could call it “repression”, in the psychoanalytic sense. The Years of Lead have been swallowed up by this repression and they have entered into the world of journalistic story-telling (and incomplete or unexplored archives) rather than our historical consciousness.

The words are Enzo Traverso and they are part of a commentary on the recent arrests by french authorities of italian leftist militants exiled in the country since the late 1970s (in “operation red shadows“), proffered in an interview with him by Andrea Brazzoduro and published by Zapruder (07/05/2021), and in an English translation by the Verso Books Blog.

We share the interview here because what Traverso speaks of concerns not only italy’s past, but also more generally, the manner in which the history of the “left”, of anti-capitalist politics, is erased in an active “politics of memory”.

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Colombia: how the bodies of the disappeared appear

Fernando Botero, Rio Cauca

For several weeks now, they have begun to appear in the rivers, mainly in the Cauca and in various areas where there has been a strong social mobilisation, bodies of young people killed and dismembered, many of them in plastic bags.

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For Samuel Luiz; with all LGBTQI people

In the early hours of the 3rd of July, 24 year old Samuel Luiz was beaten to death outside a nightclub by a dozen people in La Coruña, Galicia. The motivation would appear to be that he was gay. (The Guardian)

The discrimination, incarceration, beating, torture and killing of LGBTQI people is statistically shameful and ethically abominable, a testimony to the violence of patriarchy and heteronormativity; a daily violence expressed in a disturbing multiplicity of ways, all meant to serve the moral hierarchies white-male-capitalist-state forms of power.

If it seems exaggerated to state matters in this manner, it only does so because of the blindness to the pedagogies of cruelty that structure contemporary societies, pedagogies comprised of acts and practices that teach, habituate and programme subjects to transform the living and its vitality into things. The pedagogy of cruelty, borrowing the expression from Rita Segato, “is the capture of something that is errant and unpredictable, like life, so as to make of it a thing, inert and sterile, measurable, sellable, buyable and obsolescent, as suits consumption in this apocalyptic phase of capital.” (Rita Segato, Contra-Pedagogías de la Crueldad) Patriarchal sexism, racism, homophobia, xenophobia are but the names we give to the generalised violence of capital. And in its most radical form, LGBTQI politics is part of the struggle against this violence. The Act Up Queer Nation Manifesto of 1990, which we share below, is but one example, from a not so distant past, of this vision.

Samuel Luiz’s death sparked demonstrations and protests throughout spain. (el Salto Diario) And the country’s, in Madrid, could find no better response than to attack the protesters. (el Salto Diario)

This post is in memory of Samuel Luiz, and in all of those who have died for attempting to free themselves from the prisons of our joys.

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Raymond Gurême (1925-2020), a life of struggles

CIGANOS

Tudo o que voa é ave.
Desta janela aberta
A pena que se eleva é mais suave
E a folha que plana é mais liberta.

Nos seus braços azuis o céu aquece
Todo o alado movimento.
É no chão que arrefece
O que não pode andar no firmamento.

Outro levante, pois, ciganos!
Outra tenda sem pátria mais além!
Desumanos
São os sonhos, também…

Miguel Torga

The Roma, Gypsy, Tsingani, Sinti, Manush, or by the many other names that they are known, are a people who have defied State authority in ways that find no obvious political expression (in any movement or ideology). And yet, they have resisted – even in the face of the most grotesque racist violence, culminating in the holocaust of Roma during the nazi regime in germany -, and in this, they inspire.

I recall a gypsy saying of my childhood – which in fact I do not know for certain to be a “gypsy saying” – which I have held to ever since: “should there come a day when we can no longer travel, then the end of the world is upon us.”

Raymond Gurême, a life of struggles

(from paris-luttes.info, 14/06/2021)

Part of the Voyageurs/Travellers community, a former resistance fighter and tireless activist, Raymond Gurême died on May 24 at the age of 94. Of Manouche origin, he spent his life fighting against injustices and putting into practice this phrase that he repeated over and over again: “Always standing, never on my knees”.

Born in 1925, Raymond Gurême was only 15 years old when he and his family were arrested in the early hours of October 4, 1940, in Petit-Couronne, near the port of Rouen. Two French gendarmes, who came on motorbikes, summon them to follow. Raymond Gurême will say in Interdit aux nomades, the book he wrote with Isabelle Ligner: “It was on this occasion that I learned that the chickens come home to roost at dawn.”

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