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This is the global Anarchoblogs. It collects articles from many smaller community hubs within the Anarchoblogs network. For stories from particular places, groups, or other communities within our movement, check out some of these sites.

Interview in Riotous Incognitix

From Sprout Distro:

There is an interview with us in a new “queer, insurrectionary anarchist, vegan straight-edge” zine called Riotous Incognitix. The short interview with us is featured alongside interviews with a vegan straight edge hip-hop group out of Brazil called xBALACLAVAx, a piece on green anarchy and anti-civilization anarchy, and a report on the use of alcohol as a chemical weapon against the Lakota.

You can download the zine for printing from Archive.org. We hope to see more issues soon.

The post Interview in Riotous Incognitix appeared first on Sprout Distro.

Don’t Mourn. Organise.

Yesterday Scotland voted against independence. Today half the country are mourning, their hopes of a new state and it’s social democratic promise dashed. The other half are relieved, if perhaps not enthusiastically celebrating, the potential uncertainty removed; things will persist as before. We neither mourn nor celebrate. The scaremongering of the No campaign would likely have proved largely unfounded. So too would the promises of the Yes campaign. In reality our lives would have continued mostly as they did before...

NEW MDB – „Ghettoblaster“ Videoclip !

„Rap, punk, metal, trainbombing, football and many more – this is the world of Moscow Death Brigade!“ --- Watch this excellent new video showing our excellent homies at excellent places performing an excellent tune. Be sure: After you won‘t resist taking part at your local show of the „Never give up tour“ with What We Feel starting today in Novi Sad and saving your copy of the spick-and-span MDB – „Hoods Up“ 12″/CD (FFM037). CHECK!

Tomorrow’s World Is Yours.




      So in spite of the YES camp's abundance of hard work, hope, belief and enthusiasm, the polls were mostly right in their predictions. So the bubble burst, but to all those thousands of activists how worked their socks off for a better world, all I can say is don't sink back into the swamp of anonymity. You raised you voice from a whisper to a roar, and you rocked the establishment, you have already changed this country, you can continue to change this country. Don't withdraw and leave it to the parasitic political class that inhabit that imperialist edifice, the Westminster Houses of Hypocrisy and Corruption. Stay alive, keep the networks going, stay on the streets, in the schemes, in the villages and towns, stay in the melting pot of ideas, always putting in you own personal contribution. You caught the attention of the world because you were creating cracks in one of the world's leading imperialist powers, that is a victory. Don't withdraw from the struggle and allow the establishment to patch up, and cover over those cracks. Think of that feeling of solidarity and companionship you felt as you made new friends, savoured new experiences, and wove greater dreams. You have lit a fire, help it spread, tomorrow is your world, you must shape it now.


Visit ann arky's home at www.radicalglasgow.me.uk



The Brooklyn Free Store is Today!

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Be part of the Brooklyn Free Store today! Before marching Sunday join us this and each Friday (weather permitting) at the Brooklyn Free Store located at Lafayette & Marcy in BedStuy! We will be there from 12 noon ’til 5pm (at least.) If you can help out, please let us know. We will have a bike mechanic volunteering today!

Expect crates of books (lots of law text books!), records, household goods,  as well as bags and bags of used and new clothing that we would love to share with people.

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All are welcome to come and share what they have or just take what they’d like. There is no obligation to share or anything. These items and others are being shared in the spirit of community and mutual aid, please participate with that in mind and respect others.

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A anarquia como meio-termo

Meu colega de Centro por uma Sociedade sem Estado Roderick Long certa vez descreveu a anarquia como meio-termo, não como um tipo de fanatismo ou extremismo, mas um ponto “entre obrigar o que deveria ser opcional e proibir o que deveria ser opcional”. O argumento de Long não é só um enfoque diferente que tenta vender o anarquismo para uma audiência indisposta a considerar seus argumentos; trata-se, na verdade, de um insight importante sobre o que os anarquistas de fato desejam para o futuro, sugerindo a tolerância à experimentação e ao pluralismo que são centrais à nossa filosofia.

O anarquismo é mais um método que a vindicação de um resultado particular. Assim, uma condição de anarquia — se ela chegar a existir — será aquela que se mostrar coerente com a metodologia prescrita pelo o anarquismo. Como escreve Donald Rooum, “o ideal do anarquismo é o de uma sociedade em que todos os indivíduos possam fazer o que escolherem, a não ser interferir com a capacidade de os outros fazerem o que escolherem. Esse ideal é chamado anarquia, que vem do grego anarchia, o que significa a ausência de governo”. Ao considerarmos o que os anarquistas já afirmaram a respeito de si mesmos e suas ideias, parecem dúbias as caricaturas dos anarquistas que os pintam como agentes perigosos e fanáticos do caos ou como utópicos sonhadores.

É o estatismo que devemos considerar como uma posição filosoficamente extrema, porque todas as suas várias formas propõem a noção patentemente absurda e contraintuitiva de que algumas pessoas devem ter o direito de governar ar outras. É difícil imaginar que uma ideia tão frágil possa ser a posição padrão na filosofia política, tanto entre amadores quanto entre profissionais — superstições e mitos mantêm a existência do estado, em contraposição à racionalidade e argumentação. Essas superstições no passado envolviam noções já abandonadas como o direito divino dos reis e atualmente englobam ideias igualmente desprezíveis, como por exemplo a de que as “democracias” são governos “do povo, pelo povo e para o povo”. Os argumentos das classes dominantes e das autoridades nunca mereceram o benefício da dúvida, é claro, mas mesmo se pudéssemos confiar em suas ideias, seu histórico acumulado de mortes, exploração e pobreza já é monumental.

Em vez de pensarem no anarquismo como uma cura para uma sociedade doente, os anarquistas veem nosso movimento como uma ferramenta com a qual avaliar os fenômenos sociais. Em concorrência com as narrativas das classes dominantes, ele nos oferece formas novas e diferentes de pensar em como nos relacionamos enquanto seres humanos.

Ao discutir as relações entre várias correntes sociais de sua época, o mutualista William Batchelder Greene apontou uma verdade importante, observando que todas eram ao mesmo tempo verdadeiras e falsas — “falsas como sistemas parciais e exclusivos”, embora “verdadeiras em suas relações mútuas”. O trabalho de Greene enfatizava o equilíbrio e a reciprocidade, buscando o meio termo, tanto para evitar o “individualismo desequilibrado pelo socialismo e o socialismo desequilibrado pelo individualismo”. O princípio guia do anarquismo de mercado, a lei da igual liberdade, tenta chegar nesse ponto — o equilíbrio que permita que o indivíduo viva em plena liberdade e preserve a comunidade.

Os libertários atualmente compreendem incorretamente a relação entre a liberdade e a igualdade e tratam os dois conceitos como incompatíveis. Libertários como William Greene entendiam que os dois se complementam, quando entendidos adequadamente. Não pode haver liberdade real sem igualdade e igualdade real sem liberdade. Por definição, o estado é inimigo de ambos; ele torna alguns “mais iguais que outros”, destruindo tanto a liberdade quanto a igualdade. Assim, o inimigo do estado — o anarquista — é o defensor da liberdade e da igualdade, do meio termo que, através da concorrência e da cooperação, conecta os interesses de todos de forma harmoniosa.

Traduzido por Erick Vasconcelos.

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How to Expose Right Wing Propaganda in the Media


Oldies but still goodies! They need to be trotted out once again to counter the recent propaganda orgy in the corporate state's media. See:

http://porkupineblog.blogspot.ca/2007/01/lies-and-exaggeration.html
http://porkupineblog.blogspot.ca/2006/09/how-to-lie-like-politician.html
http://porkupineblog.blogspot.ca/2006/07/envy_08.html
http://porkupineblog.blogspot.ca/2012/06/little-political-dictionary.html

TPL · Rebecca Allows Neither Gate nor Bar nor Chain at Pontardulais

From the classified ads of the Cambrian (among others):

Murder — £500 Reward.

Carmarthen, .

Whereas Sarah Williams, when residing at the Hendy Bridge Toll House, in the Parish of Llanedy, in the County of Carmarthen, was, on , Shot by some Person or Persons unknown, — a reward of five hundred pounds is hereby offered, and will be paid to any Person or Persons who shall give such Information or Evidence as shall lead to the Apprehension and Conviction of any of those by whom the Murder was committed; and her Majesty’s most gracious Pardon will be extended to any accomplice, who may give the necessary evidence, so that such accomplice shall not be the person who fired the shot by which Sarah Williams was killed.

Geo. Rice Trevor,
Vice-Lieutenant County Carmarthen.

From the Cambrian:

Rebecca’s Proceedings.

By letters from correspondents residing in various parts of the country, we perceive that Rebecca’s hostility against turnpike-gates is far from ceasing. Indeed, it does not appear that she is in any way inclined to permit of a truce, much less to make a declaration of peace, and a cessation of hostilities. It was stated in our last, that the Pontardulais gate, at which the serious collision between the Rebeccaites and the police took place, had been carried away a few days after that occurrence. Since then, the Trustees caused a bar to be erected there, as a temporary substitute for a gate. In consequence of an intimation received by the authorities of an intended attack upon the bar on , it was sedulously watched on that night, and as a matter of course, Rebecca was not seen; but, on , when the military had quitted their posts, Rebecca removed the bar. Since which, a chain, which had been placed across the road, has also been carried away, and on , another bar was removed. On , a pair of new gates were erected there, but how long they shall stand, remains to be seen. We fear they must share the fate of their predecessors. Since the first destruction of the gate, no tolls have been collected during night, the collector deeming it the best part of valour to retire soon after sunset, and attend early on the following morning. However, it appears that he was not at his post early on , as a number of farmers and others who attend Swansea Market, meeting with no obstruction in the shape of a toll gate or even a toll-collector, passed toll free. In the afternoon, as the farmers were returning, the collector demanded payment from those who had paid no toll in the early part of the day. The latter, like the lawyers, cited their free passage in the morning as a precedent, and contended that, as they had passed free in the morning, the same rule should be adhered to in the evening. The collector decided the “precedent to be bad in law,” and demanded his toll. Some persons paid, but others insisted upon passing toll free. Since then, the collector has received a threatening letter from ’Becca, advising him to quit, or he must take the consequences of incurring her displeasure. — We learn by our Llandovery Correspondent’s letter, that on , a party of Rebecca’s followers passed through the village of Cilycwm, in Carmarthenshire, and proceeded to Porthyrhyd gate, on the road leading form Llandovery to Lampeter, which they speedily levelled. From thence these destructives passed onwards towards Llandovery, demolishing the posts of two bars which have not been in use for some years. About , they halted upon Doldyhirion bridge, a mile distant from Llandovery, where they remained for a short time, awaiting, it is surmised, some signal to inform them that the military had retired to rest. At the signal of command they set to work in right earnest with five or six saws, by which the gates, posts, and rails, near that bridge, were completely cleared away. During the progress of the destruction of the gate, they fired several gun shots into the toll-house, for the purpose of intimidating the collector and his wife, both of whom are advanced in years. When the work of destruction was over, a volley was fired, and all the rioters departed along the road leading to Cilycwm, having left a threatening notice with the collector, who, in consequence, has “resigned office” and removed his goods. — A correspondent writing from Landyssil, Cardiganshire, says — “I believe the general feeling among the people respecting Rebeccaism is much the same as it is about Llanelly, Pontardulais, &c. There is not a single toll gate in this neighbourhood, neither have we had any , when they were destroyed by the Rebeccaites.”

Rebecca and the Oddfellows.

On a large meeting of Oddfellows was held at the town-hall, Llanelly, attended by many of the most respectable and influential inhabitants, for the purpose of taking into consideration the “state of things” and of expressing their opinions upon the various topics which now agitate the public mind, especially in their own county, Carmarthenshire, and the adjoining counties. “What passed during the meeting,” adds our correspondent — “I, of course, had no opportunity of knowing, as none but Oddfellows were admitted, but from the frequent signs of approbation which reached the ears of persons in the street, unanimity seemed to prevail. After the business of the meeting was over, the members walked in procession through the town, their gay dresses producing a pleasing effect by gas light.” It will be perceived by the resolutions agreed to at the meeting, and which are inserted in our advertising columns, that the members of this loyal and patriotic society, while admitting the existence of grievances, “view with feelings of deep regret the nightly outrages and destruction of private property which have taken place in the neighbourhood,” and pledge themselves to exert their influence to counteract such unjustifiable and nefarious proceedings.

“It takes money to make money”

“It takes money to make money.” An old, oft-repeated saying, it is certainly true enough as a statement describing the functioning of capitalism. The idea is that once one possesses capital, she can loan it to others for interest or rent, or else invest it in some productive enterprise to earn profits, sitting back and watching her money pile up. On its face, there is nothing inherently wrong with any of this, with saving, investing, lending and getting rich. But our little maxim also suggests something of a problem.

After all, why should it take money to make money? Arguably, anyone with the principle of parsimony and a willingness to work hard ought to be able to make money. To get at the basic truth contained within it, we should consider the phrase at its most literal, boiled down to the abstract principle it is meant to illustrate. Put simply, the notion that “it takes money to make money” is just the claim that wealth is able to reproduce itself without work — that rubbing two coins together will make them mate.

Seeing this principle at work, 19th century libertarians such as Benjamin Tucker regarded capitalism as a system of privilege that “gives idle capital the power of increase.” Tucker challenged the capitalist myth that the great fortunes of his day were purely and simply the result of the virtues of hard work and saving. Far more often, capitalists’ riches were a product of “cleverness in procuring from the government a privilege” through which competition could be prevented. Such deep-rooted, systematic suppressions of competition consolidated wealth in the hands of the few.

Today’s market anarchists argue that these free market critiques of capitalism remain relevant, perhaps more than ever given, for example, the role of intellectual property in the global economy. A genuine free market transaction is positive-sum, a benefit to both exchanging parties. Conversely, exchanges in capitalism are zero-sum, one party benefiting at the expense of the other. The latter system is one of exploitative exchange, based on systematic bargaining power imbalances instituted by the State.

While markets exist in capitalism, they are not its defining feature, which is rather monopolism. The fundamental principle of capitalism is indeed quite simple: use the coercive power of governmental authority to monopolize everything of value, compelling workers to labor for whatever bosses deem appropriate. To call such a system a “free market” is to commit oneself to the most obviously absurd fiction, to use language to obfuscate the true, statist nature of capitalism.

Among free market libertarians, much turns on whether unbridled, voluntary exchanges will lead to the “power of increase” that worried Tucker. Many believe that genuine free markets will in fact allow and result in such a power, and they tend to equate free markets with capitalism. For many of us, however, Tucker was right in seeing true laissez faire as a kind of socialism, a way out of the exploitations of capitalism.

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El Libertario # 74: ¡Resistir al militarismo con propuestas e ideas de acción!


Redacción

A partir del próximo lunes 22 de septiembre comenzará a circular, en sus canales de distribución habituales, la nueva edición del vocero ácrata de propuestas y acción. Salimos a la calle en impreso superando los enormes inconvenientes que para una publicación como la nuestra -ajena a cualquier compromiso con el Estado o el Capital- han significado sobrevivir a la inflación más alta del planeta y a la casi desaparición de los insumos para imprimir. Pese a todo, aquí estamos con el siguiente contenido:

- Editorial.
- Secciones fijas de Cartas, La Foto, DoblePensar y El Discreto Encanto de la Boliburguesía.
- Notas Breves.
- Aumento de la gasolina... paquete en gotas; por I. Rodríguez.
- Encrucijada económica actual; por H. Decarli.
- Humillación bicentenaria; por D. Zabala.
- Buscando rumbo y definición para el movimiento estudiantil; por M. Villar.
- Linea de tiempo: la militarización en Venezuela; por Redacción.
- Resistir la militarización; por R. Uzcátegui.
- Gobierno bolivariano compró 55,5 millones de dólares en armas a Israel; por Redacción.
- "Juego de Tronos" endógeno; por Redacción.
- Bernard Heidbreder: un caso que pone a prueba al Estado venezolano, por Comité de Solidaridad con Bernard.
- El caso saharaui y la "solidaridad" chavomadurista; por Redacción.
- Entrevista a José Quintero Weir sobre movimiento indígena; por Laboratorio de Paz.
- Qué hay tras el turismo "chévere" del madurismo; por Curare.
- ¿Proteger el Lago o los intereses del Estado?; por Viento Sin Fronteras.
- Comunicación "alternativa": un modelo obsoleto en tiempos de redes sociales; por L. Rondón.
- el cheque de Marta, los intelectuales y el poder; por Miguel Santana.
- Mercadear voluntades; por Luciérnaga Ácrata.
- el extraño caso de Isaías Oca Córdova; por Redacción.
- Entrevista con Leonel Grisset, sindicalista de Sidor; por Redacción.
- Recetas del economicismo para "salvar" el planeta; por Old Sideshowbob.
- Los modelos latinoamericanos: reflexión libertaria desde Europa; por C. Taibo.
- Ecuador: repensar nuestro país, sin salvadores ni caudillos.
- Entre tuits | Extractivismo en América Latina; por E. Gudynas.
- Entre tuits | Lucha contra la impunidad en Perú; por R. Silva.
- Cuba: l@s anarquistas tomamos la palabra; por T.L.A.L.
- Por la Federación Anarquista del Caribe; por T.L.A.L. y Kiskeya Libertaria.
- ...Resistiendo el militarismo en Israel; por S. Vardi.
- U$A hoy: empobrecimiento, Ghettos y militarización policial; por J. Doe.
- Basheya: Anarquismo en África; por Redacción.
- Asamblea y grupo de afinidad: bases de la organización anarquista; por Pirexia.
- Cumpleaños 1 de La Soledad Biblioteca Móvil - Mérida; por A.C. Horacio.
- Secciones fijas de Cine, Discos, Leer Libera y Humor y Anarquía.
- Comics por CeGaDocomics.

Ya casi entrando a nuestros 20 años de publicación, reiteramos la invitación tanto a leer El Libertario como a contribuir para que esta voz alternativa y radical continúe haciéndose sentir. Puedes colaborar comprando el periódico, vía suscripción, aportando escritos u otro material para el periódico y para nuestro blog, incorporándote a nuestra red de distribución, adquiriendo lo que tenemos en nuestra tienda virtual, haciendo donaciones, o de cualquier otra manera que se te ocurra.

Como incentivo para entrarle con ganas a este # 74, aquí va el...

::Editorial

El desarrollo de los acontecimientos recientes en Venezuela confirma el hecho que nos encontraríamos en la fase terminal de un modelo concreto de dominación y en la transición de otro del cuál apenas se dibujan algunos de sus contornos. Tras la muerte de Hugo Chávez el ejercicio del poder en el país se encuentra, “por ahora”, en las manos de una burocracia que gobierna en su nombre, pero que sabe que la hegemonía del control construida bajo ese caudillo, entre los años 1999 y 2012, es imposible de continuar en su ausencia.

Dos elementos caracterizan la situación actual. Por un lado la profundización de la crisis económica, la cual intentará ser revertida mediante la ejecución de medidas que harán pagar al conjunto de la población por las culpas de la burocracia. La temática es suficientemente abordada en diferentes artículos de esta edición. En segundo lugar la crisis de representación política y la despolarización por abajo. Como demostraron la raquítica asistencia a las elecciones internas del partido oficial gubernamental y la nula respuesta al llamado al “Cacerolazo” realizado por la Mesa de la Unidad Democrática para el 28.08.14, los dos sectores que monopolizaron durante casi década y media la política en el país hoy han perdido mucho de su capacidad de convocatoria. Esta realidad está generando la coyuntura política más interesante del país de los últimos 15 años: La posibilidad de crear nuevas identidades y nuevas prácticas alejadas de los vicios del pasado y las miserias del presente.

Esta ausencia de las viejas certezas y la debilidad de los discursos de siempre inquietan a viejos y nuevos privilegiados así como a quienes poseen vocación de funcionarios vitalicios. Para nosotros y nosotras, en cambio, es tiempo para la creatividad, la diversidad y el  florecimiento de todos y cada uno de los deseos de cambio. Estamos en el mejor momento para evaluar lo que no funciona, desechar lo que alcanzará los resultados de siempre y otorgar un nuevo contenido a la idea de “Revolución”. Se equivocan quienes piensan que la implosión del delirio bolivariano fatalmente dará espacio a la recomposición del quietismo conservador. Está en la naturaleza de los hombres y mujeres rebelarse contra las injusticias y desear una vida mejor y más plena que la que ofrecen los demagogos de turno.

Desencantados de uno y otro bando, así como muchos de quienes nunca nos sentimos representados ni por chavistas ni por opositores, nos estamos encontrando en nuestro escenario natural que es la calle, en el padecimiento de problemas comunes. Poco a poco vamos recuperando la confianza que nos arrebató la estéril polarización, y con paciencia tejemos de nuevo lazos horizontales entre nosotros. Como hemos visto este año, aquí y allá comienzan a gestarse los movimientos de contestación, confusos al comienzo, pero que dan confianza en nuestras propias fuerzas y posibilidades. No obstante tenemos que dotar a nuestras luchas de una proyección más allá del presente: multiplicar y diversificar progresivamente las resistencias, diseminándolas al máximo en el tejido social; crear nuevas estrategias para contener y desbaratar las actuaciones de los diferentes poderes. Contagiar la voluntad de hacer estallar, aquí y ahora, los dispositivos de dominación concretos y localizados, actuando juntos para crear espacios radicalmente ajenos a los valores con que nos han dominado, ayer y hoy.

No obstante, si algo hemos aprendido del llamado “Socialismo del siglo XXI” es no repetir la pretensión totalitaria de quienes toman el poder para anular a quienes no son como ellos. Nuestro anarquismo es tanto una visión de futuro como una manera de vivir y organizarnos en el seno de la cotidianidad presente. Pero tal propuesta de libertad dejaría de serlo si aspira a ser impuesta, por cualquier manera, al conjunto de la sociedad. Es un proyecto para todas las personas que comparten nuestros valores o que están dispuestos a compartirlos si los conociesen. El bolivarianismo realmente existente nos ha ayudado a pensar en cómo superar las limitaciones y contradicciones de los autoritarismos que actuando a nombre de los ideales más sublimes se han convertido en pesadillas para las personas de carne y hueso. Así, sin olvidar las experiencias buenas o malas de la historia, ahora mismo se está formando una nueva forma de pensar el cambio social para la libertad y la justicia social. En todas partes del mundo hemos visto la actuación efervescente de multitudes en movimiento, reaccionando contra las injusticias de su entorno, creando nuevas maneras de comunicarse, relacionarse y trabajar juntos para superar la opresión. Ese momento está llegando para Venezuela y tenemos que tener la suficiente inteligencia, y humildad, para reconocer las nuevas maneras de la rebeldía, acordes con nuestro tiempo, así como la necesidad de caminar juntos –no delante ni atrás- para aprender juntos.