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On Bullsh*t Jobs | David Graeber | RSA Replay - YouTube
"In 2013 David Graeber, professor of anthropology at LSE, wrote an excoriating essay on modern work for Strike! magazine. “On the Phenomenon of Bullshit Jobs” was read over a million times and the essay translated in seventeen different languages within weeks. Graeber visits the RSA to expand on this phenomenon, and will explore how the proliferation of meaningless jobs - more associated with the 20th-century Soviet Union than latter-day capitalism - has impacted modern society. In doing so, he looks at how we value work, and how, rather than being productive, work has become an end in itself; the way such work maintains the current broken system of finance capital; and, finally, how we can get out of it."
davidgraeber  bullshitjobs  employment  jobs  work  2018  economics  neoliberalism  capitalism  latecapitalism  sovietunion  bureaucracy  productivity  finance  policy  politics  unschooling  deschooling  labor  society  purpose  schooliness  debt  poverty  inequality  rules  anticapitalism  morality  wealth  power  control  technology  progress  consumerism  suffering  morals  psychology  specialization  complexity  systemsthinking  digitization  automation  middlemanagement  academia  highered  highereducation  management  administration  adminstrativebloat  minutia  universalbasicincome  ubi  supplysideeconomics  creativity  elitism  thecultofwork  anarchism  anarchy  zero-basedaccounting  leisure  taylorism  ethics  happiness  production  care  maintenance  marxism  caregiving  serviceindustry  gender  value  values  gdp  socialvalue  education  teaching  freedom  play  feminism  mentalhealth  measurement  fulfillment  supervision  autonomy  humans  humnnature  misery  canon  agency  identity  self-image  self-worth  depression  stress  anxiety  solidarity  camaraderie  respect  community 
january 2019 by robertogreco
Of Anarchy and Amateurism: Zine Publication and Print Dissent, by Sheila Liming [.pdf]
[via: https://are.na/block/2959533 ]

"Because they are not usually sold in stores (and because, more often than not, you have to know where to look) you rarely see them. But sines—homemade, mash-up publications suiting a variety of interests, needs, and cadres—exist, constituting a belligerently voiced need for alternative media venues even in our modem age of widespread Internet use and so-called digital democracy. Fag School, Sniffle' Glue, Slug and Lettuce, and Gutter Flowers are the titles of several nines that emerged in the United States between the 1970s and early 1990s. Many of them survive today, viewed as literary appendages of a movement of youth un-rest and social apprehension. While some embrace the opportunities of new media and have "gone digital" (for example, through web-sites like paperrad.com or in e-tines, electronically distributed sines that reach their audiences via e-mail instead of through the Postal Service), still many others maintain a commitment to the ethics of low-tech media production. They continue to be photocopied, hand-drawn, or hand-stitched and circulated according to the old roles: by mail, at zinc conventions, or at shows."
anarchy  anarchism  zines  amateurism  amateurs  publishing  self-publishing  selfpublishing  sheilaliming  lowtech  making  ephemeral  low-tech 
november 2018 by robertogreco
Article: Notes On An Anarchist Pedagogy – AnarchistStudies.Blog
"But, at this particularly dark moment in our nation’s history, I feel the need to act inside the classroom in a manner that more readily and visibly embodies the important and insightful critiques and guideposts of critical pedagogy,[2] perhaps in a manner, inspired by Graeber and Haworth, that rejects and abandons (education) policy, and more demonstratively and communally embraces the liberatory and transformative power of education itself, free from the bondage of neoliberalism.

Early on in Fragments of an Anarchist Anthropology, Graeber offers us: “against policy (a tiny manifesto)”. Graeber tells us:

The notion of “policy” presumes a state or governing apparatus which imposes its will on others. “Policy” is the negation of politics; policy is by definition something concocted by some form of elite, which presumes it knows better than others how their affairs are to be conducted. By participating in policy debates the very best one can achieve is to limit the damage, since the very premise is inimical to the idea of people managing their own affairs.

(2004: 9)

And, as the people I have identified in these notes thus far all document, policy (education reform) is little more than a “governing apparatus which imposes its will” on teachers, students, administrators, and entire communities with high stakes testing, the deskilling of teachers, the cuts to and diversion of funding for public education, and the imposition of the corporate model to direct and control all “outcomes”. And, following Graeber’s pushback to “policy”, I want to enact, to whatever degree possible, “an anarchist pedagogy” to acknowledge, confront and overcome the very dominating and authoritarian dynamics at work in the classroom today from kindergarten right on through to graduate school.

I want to evoke and provoke the issue of anarchy as a counterforce and impulse to the “governing apparatus which imposes its will on others”. I want to engage education as the practice of freedom methodologically, and not just ideologically (of course, I would agree that a genuine embracing of education as the practice of freedom ideologically would axiomatically mean to embrace it methodologically as well – as I believe Paulo Freire and bell hooks demonstrate, and many others also successfully participate in such engaged pedagogy).

But for my musings here, I want to consider enacting freedom directly and in totality throughout the classroom. This is the case, in part, because I want to challenge myself, and to some degree many of my colleagues, to once again consider and reconsider how we “are” in the classroom, living and embodying education as the practice of freedom, and, in part, to accept the need to acknowledge, confront and address the reality that we “operate”, however critically, within the very “governing apparatus which imposes its will”. As a result, I am, for the sake of these notes, forcing myself to fully embrace freedom, and, to whatever degree possible, attempting to reimagine and recomport myself toward promoting education as the practice of freedom.

As good a “critical” pedagogue as I believe I am and have been, for me these notes are a call to identify my beliefs, habits and pedagogy, not unlike Descartes’ Meditations on First Philosophy were for him. These notes are a consideration of how I embrace and enact those beliefs, habits and pedagogy, and represent a challenge to improve upon my pedagogy. I have decided that rethinking my own pedagogy in light of an anarchist pedagogy might prove the most challenging, informative and constructive mediation on pedagogy I could contemplate and enact at this moment."



"As many of us directly involved in the “field of education” (working as teachers and administrators from kindergarten through twelfth-grade, or those working in schools of education and on various education initiatives and in policy think-tanks) have witnessed (and sometimes promote and/or confront), there is much emphasis on a “best practice” approach and on “evidence-based” support for said practices. As a result, so much of education research and teaching is “data-driven”, even when the data is suspect (or just wrong). And, still more harmful, there exists a prejudice against “theory” and against a theoretical approach to teaching within a social/political/cultural context that emphasizes other aspects and dimensions of teaching and learning (such as the history and legacy of racism, sexism, class elitism, homophobia and biases against those with abilities and disabilities that render them “problematic” or outside the mainstream of education concern). All of this leads to an obsession with “information”, to the detriment of teaching and learning (see Scapp 2016b: Chapters 5 and 6). We also wind up with no vision or mission – education becomes little more than a “jobs preparatory program” and a competition in the market place. This is what leads us to the litany of reform programs (from the Bush administration’s “No Child Left Behind” to Obama’s “Race to the Top”, never mind the practically innumerable local initiatives attempting to “fix” education). The results are proving disastrous for all.

At the same time, even though someone may employ a theoretical stance and perspective, this doesn’t guarantee a successful classroom dynamic. We need to remember that how we are (a concern of these notes from the very start) is just as important as what we are presenting, and even why. We need to establish trustworthiness and a sense that students have the freedom to explore, challenge, work together, and even be wrong. Of course, I recognize that the classroom dynamics will look different in elementary school than in a graduate seminar, but for the sake of this meditation on pedagogy, I would like to posit that while acknowledging the differences that exist at different levels of instruction, the essential character of “education as the practice of freedom” ought to be manifest at every level, and at every turn. The hard and important work of good teaching is helping to create and establish that freedom."



"There is a long tradition of attempting to create such an “other space”. Feminist pedagogy has argued for and provided such other spaces, at times at grave personal and professional cost (denial of tenure, promotion, as well as ridicule). So too have disciplines and perspectives as diverse as Ethnic Studies and Queer Studies, and Environmental Studies and Performance Studies offered challenges to the constrictive traditional learning environment (space) and also offered new possibilities of reconfiguring those spaces (in and outside the classroom). In his essay “Spaces of Learning: The Anarchist Free Skool”, Jeffery Shantz rightly notes that:

Social theorist Michel Foucault used the occasion of his 1967 lecture, “Of Other Spaces”, to introduce a term that would remain generally overlooked with his expansive body of work, the notion of “heterotopia”, by which he meant a countersite or alternative space, something of an actually existing utopia. In contrast to the nowhere lands of utopias, heterotopias are located in the here-and-now of present-day reality, though they challenge and subvert that reality. The heterotopias are spaces of difference. Among the examples Foucault noted were sacred and forbidden spaces which are sites of personal transition.

(in Haworth 2012: 124)

It is precisely this effort to help create another kind of space, a “heterotopia”, that leads me to disrupt the distribution of the syllabus as the first gesture of the semester, and to solicit and elicit contributions and participation from the class toward this end.

Part of the reason that complying with the “syllabus-edict” is problematic is that it fully initiates and substantiates “the banking system” of teaching that Paulo Freire so astutely identified and named, and so thoughtfully and thoroughly criticized (as oppressive). Participating in the automatic act of handing out the syllabus (hardcopy or electronic) constitutes the very first “deposit” within the banking system, and renders students passive from the very start: “This is what you will need to know!”. So, the very modest and simple gesture of not distributing the syllabus initiates instead the very first activity for the entire class, specifically, a discussion of what the class will be.

Of course, such a stance, such a gesture, doesn’t mean that I would not have thought through the course beforehand. Certainly, I envision a course that would be meaningful and connected to their program of study. But, what I do not do is “decide” everything in advance, and leave no room for input, suggestions and contributions to the syllabus that we create, to enhance the course we create. This offers students a (new?) way of interacting in the class, with each other and the teacher, a way of engaging in social and educative interactions that are mutual and dialogic from the very start. As Shantz claims:

Anarchist pedagogy aims toward developing and encouraging new forms of socialization, social interaction, and the sharing of ideas in ways that might initiate and sustain nonauthoritarian practices and ways of relating.

(in Haworth 2012: 126)

I am claiming that the simple and modest gesture of extending a welcome to participate goes a long way “toward developing and encouraging new forms” of teaching and learning, new forms of mutual and dialogic interaction that are both respectful of the subject matter and of the students, and, if successful, does create the very “heterotopia” Foucault and Shantz describe.

I also ask students about the ways we might be able to evaluate their work and the course itself, evaluate the success of the teaching and learning, and my ability to help facilitate successful teaching and learning. The results vary, but students always come up with interesting and innovative ways to evaluate and … [more]
pedagogy  anarchism  anarchy  deschooling  decolonization  unschooling  learning  teaching  bellhooks  ronscapp  paulofreire  freedom  liberation  neoliberalism  capitalism  lucynicholas  postmodernism  michaelapple  angeladavis  henrygiroux  roberthaworth  descartes  stanleyaronowitz  stephenball  pierrebourdieu  randallamster  abrahamdeleon  luisfernandez  anthonynocella  education  dericshannon  richarkahn  deleuze&guattari  gillesdeleuze  michelfoucault  foucault  davidgraeber  jürgenhabermas  justinmuller  alanantliff  kennethsaltman  davidgabbard  petermclaren  alexmolnar  irashor  joelspring  gayatrichakravortyspivak  colonialism  highereducation  highered  cademia  politics  2018  resistance  corporatization  betsydevos  policy  authority  authoritarianism  howweteach  government  governance  colonization  homeschool  power  control  coercion  félixguattari  conformity  uniformity  standardization  standards  syllabus  heterotopia  lcproject  openstudioproject  tcsnmy  sfsh  cv  utopia  collaboration  evaluation  feminism  inclusion  inclusivity  participation  participatory  mutu 
may 2018 by robertogreco
Los Libros Silvestres (@loslibrosilvestres) • Fotos y vídeos de Instagram
"Librería en línea con material anarquista, feminista, antidesarrollista y crítica cultural."

[See also:
https://twitter.com/LibroSilvestres
https://www.facebook.com/LosLibroSilvestres/

"Librería en línea con material anarquista, feminista, antidesarrollista y crítica cultural."]
books  booksellers  communism  anarchism  anarchy  mexico  mexicodf  feminism 
april 2018 by robertogreco
Anarquía & Comunismo | Comunistas por la anarquía. Anarquistas por el comunismo
[via: https://ediciones-ineditos.com/fellow-travelers/ ]

"¿Quiénes somos?

Anarquía & Comunismo es un boletín periódico que nace el 2014 a partir de la necesidad de difusión de material teórico y agitativo que pueda ser un aporte para la superación revolucionaria de nuestro estadio histórico.

Por primera vez en la pre-historia humana, una única civilización ha colonizado el mundo entero. La civilización capitalista continua avanzando en su búsqueda de expandirse a cada rincón del globo y dominar toda actividad humana, sometiendo en este proceso toda la vida en la Tierra a los designios de la mercancía: nuestro estadio histórico es el del apogeo de la mercantilización progresiva, que nos subsume en una espiral de alienación y destrucción que aumenta en proporción directa al progreso del Capital.

Por otro lado, en medio de esta debacle planetaria, pareciera ser que a medida que la catástrofe progresa, revolucionándose y superándose (en un sentido capitalista) a si misma, su contestación revolucionaria continua estancada y atomizada; luego del reflujo de las olas revolucionarias del siglo pasado, la humanidad entera y el movimiento de la revolución que vive en su interior se han demostrado incapaces de re-comprenderse y replantearse bajo el panorama actual. Encandilados ante la pasividad espectacular que significa la vida bajo la enajenación capitalista moderna, los ‘revolucionarios’ continúan buscando en vano la confirmación de su fórmula ideológica en sus viejos manuales proféticos; ahogados en la defensa acérrima de sus tradiciones, repitiendo las mismas verdades absolutas desde hace siglos, o contraponiéndole la renuncia posmoderna a pensar.

Reconocemos en este estancamiento no sólo la demostración del poderío aplastante del Estado/Capital y sus mecanismos represivos, sino también el rol práctico e inmovilizador que tienen las ideologías. Entendemos a la ideología como una forma de pensamiento coagulado que se basta a sí misma, separándose de la realidad práctica, desmovilizando y estancando el proceso de autoreconocimiento de la actividad revolucionaria al privilegiar la defensa de su nicho ideológico particular. A esta forma de pensamiento nosotros contraponemos la teoría y la crítica radical revolucionaria, entendiendo lo radical como aquello que va a la raíz y a la revolución como el proceso de negación/superación de las ataduras de la actividad del ser humano.

De esta forma, si bien nos posicionamos abiertamente por la anarquía, pues apostamos por la destrucción del Estado y no por su conquista, no nos identificamos con el ‘anarquismo’ en tanto que expresión ideológica marcada por un sinfín de ambigüedades, malos entendidos y concesiones socialdemócratas varias; lo mismo ocurre con el llamado ‘marxismo, ya que si bien es indudable que los aportes teóricos de Marx constituyen herramientas indispensables para la comprensión y crítica radical del Capital, no pasa lo mismo con la codificación socialdemócrata y luego leninista de estos aportes, que al transformarlos en ideología los invierte y los convierte en una herramienta al servicio de la alienación y la explotación, adornadas con banderas rojas.

Es por esto que creemos necesaria la agitación desde la teoría radical como contribución a la recomprensión de la práctica y la posibilidad revolucionaria en nuestro tiempo, y a la superación de los esquemas ideológicos; entendiendo que es solo desde la comprensión histórica del Capital y de las formaciones sociales que le dieron vida como encontraremos los elementos de la revolución que le dará fin. Con este propósito hemos insistido sobre lo que consideramos falsa oposición entre comunismo/anarquía; la difusión de elementos claves de la crítica de la economía política y el valor; sobre el rol fundamental del proletariado y su necesaria auto-supresión como clase junto a todas las clases, así como también sobre los aportes de corrientes teóricas como el comunismo de izquierda y la corriente contemporánea de la comunización.
“Es en este panorama de pasividad y confusión reinante que noso­tros insistimos: el pensar qué es el capitalismo y en qué consistirá la revolución que le dará fin no es el mero capricho de un grupo de ‘teóricos’. Quienes piensan así sólo evidencian su demagogia y aún conciben el actuar y el pensar como momentos separados. Nosotros queremos acabar con la explotación que constriñe nues­tras vidas y entendemos que para esto se hace necesario agudizar nuestra crítica y nuestra práctica. En este sentido, si reventamos las vitrinas en las que se exponen las mercancías y a la vez hacemos el intento de comprender el originen de éstas, es motivados por una misma necesidad: la de negar la dictadura de las mercancías y el Estado para afirmar la necesidad de la comunidad humana, el inicio de una verdadera historia cons­ciente de la humanidad.”(A&C N°8, “Contra la no-vida”)

Pretendemos, en tanto grupo proletarios en búsqueda de dejar de serlo, aportar desde este esfuerzo editorial a la dilucidación de los elementos que posibiliten la revolución en nuestra época, teniendo la certeza de que ésta necesariamente barrerá con el Estado, la propiedad, el trabajo, las clases, la mercancía, el dinero, el intercambio y cualquier vestigio del viejo mundo o simplemente no será.

Apostamos por la constitución de comunidades de lucha vivas y críticas, por una nueva comprensión de la actividad humana y de los elementos desarrollados por esta; queremos vivir fuera de toda la agonía y catástrofe que supone el estar subsumidos la acumulación irracional del capital

¡Anarquía y comunismo! ¡Revolución hasta el fin!"
chile  anarchism  anarchy  communism  capitalism  anarcho-communism 
april 2018 by robertogreco
Survival of the Kindest: Dacher Keltner Reveals the New Rules of Power
"When Pixar was dreaming up the idea for Inside Out, a film that would explore the roiling emotions inside the head of a young girl, they needed guidance from an expert. So they called Dacher Keltner.

Dacher is a psychologist at UC Berkeley who has dedicated his career to understanding how human emotion shapes the way we interact with the world, how we properly manage difficult or stressful situations, and ultimately, how we treat one another.

In fact, he refers to emotions as the “language of social living.” The more fluent we are in this language, the happier and more meaningful our lives can be.

We tackle a wide variety of topics in this conversation that I think you’ll really enjoy.

You’ll learn:

• The three main drivers that determine your personal happiness and life satisfaction
• Simple things you can do everyday to jumpstart the “feel good” reward center of your brain
• The principle of “jen” and how we can use “high-jen behaviors” to bootstrap our own happiness
• How to have more positive influence in our homes, at work and in our communities.
• How to teach your kids to be more kind and empathetic in an increasingly self-centered world
• What you can do to stay grounded and humble if you are in a position of power or authority
• How to catch our own biases when we’re overly critical of another’s ideas (or overconfident in our own)

And much more. We could have spent an hour discussing any one of these points alone, but there was so much I wanted to cover. I’m certain you’ll find this episode well worth your time."
compassion  kindness  happiness  dacherkeltner  power  charlesdarwin  evolution  psychology  culture  society  history  race  racism  behavior  satisfaction  individualism  humility  authority  humans  humanism  morality  morals  multispecies  morethanhuman  objects  wisdom  knowledge  heidegger  ideas  science  socialdarwinism  class  naturalselection  egalitarianism  abolitionism  care  caring  art  vulnerability  artists  scientists  context  replicability  research  socialsciences  2018  statistics  replication  metaanalysis  socialcontext  social  borntobegood  change  human  emotions  violence  evolutionarypsychology  slvery  rape  stevenpinker  torture  christopherboehm  hunter-gatherers  gender  weapons  democracy  machiavelli  feminism  prisons  mentalillness  drugs  prisonindustrialcomplex  progress  politics  1990s  collaboration  canon  horizontality  hierarchy  small  civilization  cities  urban  urbanism  tribes  religion  dogma  polygamy  slavery  pigeons  archaeology  inequality  nomads  nomadism  anarchism  anarchy  agriculture  literacy  ruleoflaw  humanrights  governance  government  hannah 
march 2018 by robertogreco
HEWN, No. 250
"I wrote a book review this week of Brian Dear’s The Friendly Orange Glow: The Untold History of of PLATO System and the Dawn of Cyberculture. My review’s a rumination on how powerful the mythologizing is around tech, around a certain version of the history of technology – “the Silicon Valley narrative,” as I’ve called this elsewhere – so much so that we can hardly imagine that there are other stories to tell, other technologies to build, other practices to adopt, other ways of being, and so on.

I was working on the book review when I heard the news Tuesday evening that the great author Ursula K. Le Guin had passed away, I immediately thought of her essay “The Carrier Bag Theory of Fiction” – her thoughts on storytelling about spears and storytelling about bags and what we might glean from a culture (and a genre) that praises the former and denigrates the latter.
If science fiction is the mythology of modern technology, then its myth is tragic. “Technology,” or “modern science” (using the words as they are usually used, in an unexamined shorthand standing for the “hard” sciences and high technology founded upon continuous economic growth), is a heroic undertaking, Herculean, Promethean, conceived as triumph, hence ultimately as tragedy. The fiction embodying this myth will be, and has been, triumphant (Man conquers earth, space, aliens, death, the future, etc.) and tragic (apocalypse, holocaust, then or now).

If, however, one avoids the linear, progressive, Time’s-(killing)-arrow mode of the Techno-Heroic, and redefines technology and science as primarily cultural carrier bag rather than weapon of domination, one pleasant side effect is that science fiction can be seen as a far less rigid, narrow field, not necessarily Promethean or apocalyptic at all, and in fact less a mythological genre than a realistic one.


The problems of technology – and the problems of the storytelling about the computing industry today, which seems to regularly turn to the worst science fiction for inspiration – is bound up in all this. There’s a strong desire to create, crown, and laud the Hero – a tendency that’s going to end pretty badly if we don’t start thinking about care and community (and carrier bags) and dial back this wretched fascination with weapons, destruction, and disruption.

(Something like this, I wonder: “The Ones Who Walk Away From Omelas” by Ursula K. Le Guin.)

Elsewhere in the history of the future of technology: “Sorry, Alexa Is Not a Feminist,” says Ian Bogost. “The People Who Would Survive Nuclear War” by Alexis Madrigal.

There are many reasons to adore Ursula K. Le Guin. And there are many pieces of her writing, of course, one could point to and insist “you must read this. You must.” For me, the attraction was her grounding in cultural anthropology – I met Le Guin at a California Folklore Society almost 20 years ago when I was a graduate student in Folklore Studies – alongside her willingness to challenge the racism and imperialism and expropriation that the field engendered. It was her fierce criticism of capitalism and her commitment to freedom. I’m willing to fight anyone who tries to insist that Sometimes a Great Notion is the great novel of the Pacific Northwest. Really, you should pick almost any Le Guin novel in its stead – Always Coming Home, perhaps. Or The Word for the World is Forest. She was the most important anarchist of our era, I posted on Facebook when I shared the NYT obituary. It was a jab at another Oregon writer who I bet thinks that’s him. But like Kesey, his notion is all wrong.

Fewer Heroes. Better stories about people. Better worlds for people.

Yours in struggle,
~Audrey"
audreywatters  ursulaleguin  2018  anarchism  sciencefiction  scifi  technology  edtech  progress  storytelling  care  community  caring  folklore  anarchy  computing  siliconvalley  war  aggression  humanism  briandear  myth  heroes  science  modernscience  hardsciences  economics  growth  fiction  tragedy  apocalypse  holocaust  future  conquest  domination  weapons  destruction  disruption 
january 2018 by robertogreco
The Black Outdoors: Fred Moten & Saidiya Hartman at Duke University - YouTube
"The Black Outdoors: Humanities Futures after Property and Possession seeks to interrogate the relation between race, sexuality, and juridical and theological ideas of self-possession, often evidenced by the couplet of land-ownership and self-regulation, a couplet predicated on settler colonialism and historically racist, sexist, homophobic and classist ideas of bodies fit for (self-) governance.

The title of the working group and speaker series points up the ways blackness figures as always outside the state, unsettled, unhomed, and unmoored from sovereignty in its doubled-form of aggressively white discourses on legitimate citizenship on one hand and the public/private divide itself on the other. The project will address questions of the "black outdoors" in relationship to literary, legal, theological, philosophical, and artistic works, especially poetry and visual arts.

Co-convened by J. Kameron Carter (Duke Divinity School/Black Church Studies) and Sarah Jane Cervenak (African American and African Diaspora Studies, UNC-G)"



[Fred Moten (31:00)]

"Sometimes I feel like I just haven't been able to… well, y'all must feel this… somehow I just can't quite figure out a good way to make myself clear when it comes to certain things. But I really feel like it's probably not my fault. I don't know that it's possible to be clear when it comes to these kinds of things. I get scared about saying certain kinds of stuff because I feel like sometimes it can seem really callous, and I don't want to seem that way because it's not because I don't feel shit or because I don't care. But let's talk about it in terms of what it would mean to live in a way that would reveal or to show no signs of human habitation.

Obviously there's a field or a space or a constraint, a container, a bounded space. Because every time you were saying unbounded, J., I kept thinking, "Is that right?" I mean I always remember Chomsky used to make this really interesting distinction that I don' think I ever fully understood between that which was bounded, but infinite and that which was unbounded, but finite. So another way to put it, if it's unbounded, it's still finite. And there's a quite specific and often quite brutal finitude that structures whatever is going on within the general, if we can speak of whatever it is to be within the general framework of the unbounded.

The whole point about escape is that it's an activity. It's not an achievement. You don't ever get escaped. And what that means is whatever you're escaping from is always after you. It's always on you, like white on rice, so to speak. But the thing about it is that I've been interested in, but it's hard to think about and talk about, would be that we can recognize the absolute horror, the unspeakable, incalculable terror and horror that accompanies the necessity of not leaving a trace of human inhabitation. And then there's the whole question of what would a life be that wasn't interested in leaving a trace of human habitation? So, in church, just because my friend Ken requested it, fuck the human. Fuck human inhabitation.

It's this necessity… The phrase I use sometimes and I always think about specifically in relation to Fannie Lou Hamer — because I feel like it's me just giving a spin on a theoretical formulation that she made in practice — is "to refuse that which has been refused to you." That's what I'm interested in. And that doesn't mean that what's at stake is some kind of blind, happy, celebratory attitude towards all of the beautiful stuff we have made under constraint. I love all the beautiful stuff we've made under constraint, but I'm pretty sure I would all the beautiful stuff we'd make out from under constraint better.

But there's no way to get to that except through this. We can't go around this. We gotta fight through this. And that means that anybody who thinks that they can understand how terrible the terror has been without understanding how beautiful the beauty has been against the grain of that terror is wrong. there is no calculus of the terror that can make a proper calculation without reference to that which resists it. It's just not possible."
fredmoten  saidiyahartman  blackness  2016  jkameroncarter  fredricjameson  webdubois  sarahjanecervenak  unhomed  unsettled  legibility  statelessness  illegibility  sovereignty  citizenship  governance  escape  achievement  life  living  fannielouhamer  resistance  refusal  terror  beauty  cornelwest  fugitives  captives  captivity  academia  education  grades  grading  degrading  fugitivity  language  fellowship  conviviality  outdoors  anarchy  anarchism  constraints  slavery  oppression  race  racism  confidence  poverty  privilege  place  time  bodies  body  humans  mobility  possessions 
december 2017 by robertogreco
Download PDFs & Order Booklets of To Change Everything / CrimethInc. Ex-Workers' Collective
"The open secret is that we do all have complete self-determination: not because it’s given to us, but because
not even the most totalitarian dictatorship could take it away. Yet as soon as we begin to act for ourselves, we come into conflict with the very institutions that are supposed to secure our freedom.

Managers and tax collectors love to talk about personal responsibility. But if we took complete responsibility for all our actions, would we be following their instructions in the first place?

More harm has been done throughout history by obedience than by malice. The arsenals of all the world’s militaries are the physical manifestation of our willingness to defer to others. If you want to be sure you never contribute to war, genocide, or oppression, the first step is to stop following orders.

That goes for your values, too. Countless rulers and rulebooks demand your unquestioning submission. But even if you want to cede responsibility for your decisions to some god or dogma, how do you decide which one it will be? Like it or not, you are the one who has to choose between them. Usually, people simply make this choice according to what is most familiar or convenient.

We are inescapably responsible for our beliefs and decisions. Answering to ourselves rather than to commanders or commandments, we might still come into conflict with each other, but at least we would do so on our own terms, not needlessly heaping up tragedy in service of others’ agendas.

The workers who perform the labor have power; the bosses who tell them what to do have authority. The tenants who maintain the building have power; the landlord whose name is on the deed has authority. A river has power; a permit to build a dam grants authority.

There’s nothing oppressive about power per se. Many kinds of power can be liberating: the power to care for those you love, to defend yourself and resolve disputes, to perform acupuncture and steer a sailboat and swing on a trapeze. There are ways to develop your capabilities that increase others’ freedom as well. Every person who acts to achieve her full potential offers a gift to all.

Authority over others, on the other hand, usurps their power. And what you take from them, others will take from you. Authority is always derived from above:

The soldier obeys the general, who answers to the president,
who derives his authority from the Constitution—

The priest answers to the bishop, the bishop to the pope, the
pope to scripture, which derives its authority from God—

The employee answers to the owner, who serves the customer,
whose authority is derived from the dollar—

The police officer executes the warrant signed by the magistrate,
who derives authority from the law—

Manhood, whiteness, property—at the tops of all these pyramids, we don’t even find despots, just social constructs: ghosts hypnotizing humanity.

In this society, power and authority are so interlinked that we can barely distinguish them: we can only obtain power in return for obedience. And yet without freedom, power is worthless.

In contrast to authority, trust centers power in the hands of those who confer it, not those who receive it. A person who has earned trust doesn’t need authority. If someone doesn’t deserve trust, he certainly shouldn’t be invested with authority! And yet whom do we trust less than politicians and CEOs?

Without imposed power imbalances, people have an incentive to work out conflicts to their mutual satisfaction—to earn each other’s trust. Hierarchy removes this incentive, enabling those who hold authority to suppress conflicts.

At its best, friendship is a bond between equals who support and challenge each other while respecting each other’s autonomy. That’s a pretty good standard by which to evaluate all our relationships. Without the constraints that are imposed upon us today—citizenship and illegality, property and debt, corporate and military chains of command—we could reconstruct our relations on the basis of free association and mutual aid."
power  authority  anarchism  anarchy  society  mutualaid  hierarchy  imbalance  horizontality  crimethinc  humanism  manhood  whiteness  obedience  freedom  authoritarianism  relationships  trust  domination  self-determination  individualism  collectivism  community  revolt  revolution  liberty  liberation  borders  leaders  leadership  profit  property  ownership 
august 2016 by robertogreco
Digital Manifesto Archive
"This collection aggregates manifestos concerned with making as a subpractice of the digital humanities."



"This archive is an academic resource dedicated to aggregating and cataloging manifestos that fall under two basic criteria. 1) The Digital Manifesto Archive features manifestos that focus on the political and cultural dimensions of digital life. 2) The Digital Manifesto Archive features manifestos that are written, or are primarily disseminated, online.

The manifesto genre is, by definition, timely and politically focused. Further, it is a primary site of political, cultural, and social experimentation in our contemporary world. Manifestos that are created and disseminated online further this experimental ethos by fundamentally expanding the character and scope of the genre.

Each category listed on the archive is loosely organized by theme, political affiliation, and (if applicable) time period. While the political movements and affiliations of the manifestos archived in each category are not universal, each category does try to capture a broad spectrum of political moods and actions with regard to its topic.

This site is meant to preserve manifestos for future research and teaching. The opinions expressed by each author are their own.

This archive was created by Matt Applegate. Our database and website was created by Graham Higgins (gwhigs). It is maintained by Matt Applegate and Yu Yin (Izzy) To
You can contact us at digitalmanifestoarchive@gmail.com.

This project is open source. You can see gwhigs' work for the site here: Digital Manifesto Archive @ Github.com"
manifestos  digital  digitalhumanities  archives  making  mattapplegate  yuyin  designfiction  criticalmaking  engineering  capitalism  feminism  hacking  hacktivism  digitalmarkets  digitaldiaspora  internetofthings  iot  cyberpunk  mediaecology  media  publishing  socialmedia  twitter  ethics  digitalculture  piracy  design  bigdata  transhumanism  utopianism  criticaltheory  mediaarchaeology  opensource  openaccess  technofeminism  gaming  digitalaesthetics  digitaljournalism  journalism  aesthetics  online  internet  web  technocracy  archaeology  education  afrofuturism  digitalart  art  blogging  sopa  aaronswartz  pipa  anarchism  anarchy 
february 2016 by robertogreco
An American Utopia: Fredric Jameson in Conversation with Stanley Aronowitz - YouTube
"Eminent literary and political theorist Fredric Jameson, of Duke University, gives a new address, followed by a conversation with noted cultural critic Stanely Aronowitz, of the Graduate Center. Jameson, author of Postmodernism: The Cultural Logic of Late Capitalism and The Political Unconscious, will consider the practicality of the Utopian tradition and its broader implications for cultural production and political institutions. Co-sponsored by the Writers' Institute and the Ph.D. Program in Comparative Literature."

[via: "@timmaughan saw a semi-serious proposal talk from Frederic Jameson a few years ago about just that; the army as social utopia."
https://twitter.com/sevensixfive/status/687321982157860864

"@timmaughan this looks to be a version of it here, in fact: https://www.youtube.com/watch?v=MNVKoX40ZAo …"
https://twitter.com/sevensixfive/status/687323080088285184 ]
fredricjameson  utopia  change  constitution  2014  us  military  education  capitalism  history  culture  society  politics  policy  ecology  williamjames  war  collectivism  crisis  dictators  dictatorship  publicworks  manufacturing  labor  work  unions  postmodernism  revolution  occupywallstreet  ows  systemschange  modernity  cynicism  will  antoniogramsci  revolutionaries  radicals  socialism  imagination  desire  stanelyaronowitz  army  armycorpsofengineers  deleuze&guattari  theory  politicaltheory  gillesdeleuze  anti-intellectualism  radicalism  utopianism  félixguattari  collectivereality  individuals  latecapitalism  collectivity  rousseau  otherness  thestate  population  plurality  multiplicity  anarchism  anarchy  tribes  clans  culturewars  class  inequality  solidarity  economics  karlmarx  marxism  deleuze 
january 2016 by robertogreco
Mask: To Be Young, Disaffected, and Black
"It’s been one year since the murder of Mike Brown in the suburban Midwest drew a fault line across the US. So much has been written on the subject, that I’ll spare you the retrospection and simply say that the militant uprising in Ferguson, MO following Mike’s killing represents a kind of historical milestone. Ferguson stands as the point in time after which all discussion about racialized extrajudicial police murder must also include a certain sympathy for the insurrection that will inevitably erupt.

A year later, I’m troubled by Mike’s ghost. Specifically, the specter of his figure in a graduation gown. For most white Americans in my peer groups, college was a kind of grand farce. A place they went. A concession to their parents for which they are deeply indebted. I can count on one hand the number of educated white people my age that I know who currently have a job that their undergraduate degree enabled. The education system and its financial structure are indisputably and profoundly broken. Yet, most of the discourse around racial inequality still holds education as the “way out” of the cycle of poverty for poor people of color. That’s what I was told, anyway. Post-secondary education is seen as a kind of missing ingredient in the “elevation” of communities of color, and a metric for how likely a person of color is to escape the hell of precarious service labor in a nation that measures economic recovery in Dunkin’ Donuts jobs.

This double-standard is fascinating. It’s as if Mike Brown’s murder was more tragic because he was robbed of the rare opportunity of escape, even though that escape was college, a farce under any other circumstance. “But he was about to escape!” We are not allowed even the apparition of escape.

*****

I was one of those kids who got good test scores but never did my homework. In secondary school, I tested into the advanced classes, but then got Ds. I can’t remember a single instance of handing in a piece of homework. It’s not that I hated school per se, I just didn’t see the point. I grew up in rural Middle America as a working class black kid in a mostly white town – we’re talking 95% white. I had a very dim view of what I could do with my life.

Eleven Augusts ago, I was sixteen and I spent all of my money on a one-way bus ticket to an international anarchist gathering in Iowa farmland. Stepping out of my little world, leaving behind the abjection of white conservative modesty and “well-meaning” racialized social constructions. What I experienced there changed my life forever. I returned home with plans to drop out of high school and drop out of whatever I was fated to become.

By the next January, I had left high school. I had left my hometown to publish radical literature (on newspaper in those days) in a larger adjacent city. I taught myself to design, to prepare files for offset printing, to distribute literature on the internet. I organized a nationwide tour of small nowhere towns like mine, to search for other kids like myself. The following summer, I was a seventeen-year-old anarchist criminal, eating from the garbage, fleeing the police, going on adventures with people I had just met. Meeting people all across the country who, like me, had decided to drop out in one form or another.

I spent the next ten years designing radical literature and producing websites to the same ends. Building community spaces, breaking little laws, orchestrating tensions. I was living from odd-job to odd-job, not really thinking about my career or education as contiguous or even existent. Yet, the whole experience left me with what I now realize is the most valuable piece of knowledge in life: You can teach yourself how to do anything that can be done.

That was the ethic of the DIY culture of the late 90s and early 2000s. It was a culture of thousands of kids – we organized show spaces, produced our own books and newspapers, maintained deep networks from city to city such that any wide-eyed young person could enter into it and travel from place to place, and find a couch, or guest bed, or boat to sleep on. These were the days before AirBnB, before “Do I know anyone in Boston?” Facebook posts. It was a dropout culture that has since scattered: disintegrated into young urban professionalism, entered into the seclusion of high political critique, or settled into lumpen criminality.

I count myself among the disintegrated. The skills I built during that era of my life happen to correspond with real jobs, real career opportunities. I’m a designer and developer, but more so I’m self-taught with a decade of experience, which these days is ironically much more valuable than a design or computer science degree. I can find work that interests and challenges me, and I can get paid. I have friends with master’s degrees who serve drinks, and when I think back on how much skepticism I got from loved ones for dropping out of high school and living the life that I did, it’s honestly bizarre.

*****

If I learned anything between chugging gallons of dumpster-dived carrot juice and stealing electricity from lamp-poles, it’s that dropping out prepares you to survive coming economic crises in ways you can’t even anticipate. Sure, I thought I was preparing for an imminent ecological collapse and can therefore make my own rope, compost, and weapons – but it also taught me how to build websites and distribute information quickly. That latter thing has proven to be more useful to me than guerrilla gardening was, and points to a more insidious reality about the “margins”. Namely, that being marginalized taught me more skills for surviving in the new economy than the education system could.

When the flames were finally extinguished at the QT convenience store in Ferguson a year ago, participants in the riots, neighbors, criminals, the criminalized, looters, church moms ... all came together in its wreckage to play music and celebrate the first true victory against police occupation of the era. The fantasy of every anarchist dropout for the last decade happened there on the streets of West Florissant.

I no longer agree that one can ever really “drop out” of society, nor that dedicating oneself to trying to is without its problematics. But I do know that attending that shady anarchist gathering when I was 16 saved my life, and dropping out of high school opened my world to a new possibility of life in opposition to authoritarian power. DIY anarchist punk can’t do that today, but something can. And should.

This is the Dropout Issue, where we tap our pencils, anxious for the bell to ring. We’ll take a close look at different dropout movements, personal accounts of student rebellions large and small. We’ll throw a side-eyed glance at economic assimilation, but glare equally suspiciously at those who think a new world is possible. Our elders will suggest that we “keep our doors open” and we will completely ignore that advice. Thanks for your patience with this late issue, the dog ate our homework."
tylerreinhard  youth  dropouts  education  race  us  society  anarchism  anarchy  economics  diy  ethics  work  labor  careers  unschooling  deschooling  culture  resilience  survival  margins  marginalization  disaffection  ferguson  highered  highereducation  poverty  class 
december 2015 by robertogreco
Imperial Designs | The Unforgiving Minute
[via: https://twitter.com/tealtan/status/667000828113260544 ]

"[image]

Here’s an example: the Chand Baori Stepwell in Rajasthan, built in the 8th and 9th centuries. (You can watch a video about Chand Baori, and another about stepwells, based on an article by journalist Victoria Lautman.) Stepwells were a critical part of water management, particularly in western India and other dry areas of Asia, the earliest known stepwell forms date from around 600AD. The Mughal empire encouraged stepwell construction, but the administrators British empire decided that stepwells should be replaced with pumped and piped water systems modelled on those developed in the UK – a ‘superior’ system. It was of course also a system that moved from a communal and social model of water management to a centralised model of water management – and the British loved centralised management, because it’s easier to control.

[image]

Here’s another model of water management – the Playpump, which received a lot of media attention and donor support after it was proposed in 2005. The basic idea was that kids playing on the big roundabout would pump water up from the well for the whole village. This doesn’t seem very imperial at first sight: it looks like these kids are having fun, and the village is getting water. Unfortunately it was a massive failure because it flat out didn’t work, although the Playpumps organisation is still around; if you want to know more about that failure, read this article in the Guardian and this lessons learned from the Case Foundation, and listen to this Frontline radio show on PBS. TL;DR: the Playpump didn’t work because it was designed by outsiders who didn’t understand the communities: a classic case of design imperialism. There are lots of examples just like this, where the failure is easy to see but the imperialism is more difficult to spot.

About 5 years ago there was a big hoo-hah about an article called “Is Humanitarian Design the New Imperialism?” by Bruce Nussbaum. Nussbaum accused people and organisations working on design that would alleviate poverty as yet another imperial effort. This depends on defining “empire” as a power relationship – an unequal power relationship, where the centre holds the power (and resources) and the periphery will benefit from those resources only when the centre decides to give it to them. At the time, there was a lot of discussion around this idea, but that discussion has died now. That’s not because it’s no longer an issue: it’s because a new imperial model, more subtle than Nussbaum’s idea, has successfully taken root, and few people in the design world even realise it."



"Q&A:

During the talk I mentioned that I was planning to show video of robot dogs, but I didn’t because they freak me out. They don’t really freak me out – I think they’re astonishing feats of technology – but what they say about our attitudes towards warfare worries me. They’re being built by Boston Dynamics, who started out under military contracts from DARPA, have recently been acquired by Google X, and who post a ton of promo videos. Particularly funny is this supercut video of robots falling over.

One question raised the issue of whether our education system enables people to recognise the trap that they might be in, and give them the tools to make their own way. The short answer is no. The industrial model of education is not equipped for the 21st century, although I remain hopeful that the internet will also disrupt education as it has other sectors. At the same time I am sceptical of the impact of the most-hyped projects (such as the Khan Academy and the wide range of MOOCs) – it seems to me that we need something that learns from a wider range of educational approaches.

We also discussed whether there is an underlying philosophy to the invisible empire of the internet. I believe that there is, although it isn’t necessarily made explicit. One early artefact of this philosophy is A Declaration of the Independence of Cyberspace; one early analysis of aspects of it is The Californian Ideology. Evgeny Morozov is interesting on this topic, but with a pinch of salt, since in a relatively short time he has gone from incisive commentator to intellectual troll. It’s interesting that a few Silicon Valley big beasts are trained in philosophy, although to be honest this training doesn’t seem to be reflected in their actual philosophy."

[See also: http://www.theguardian.com/commentisfree/2009/nov/24/africa-charity-water-pumps-roundabouts
via: https://twitter.com/tealtan/status/667031543416623105 ]
designimperialism  design  via:tealtan  humanitariandesign  2015  africa  paulcurrion  control  colonialism  technology  technosolutionism  evgenymorozov  siliconvalley  philosophy  politics  mooc  moocs  doublebind  education  bostondynamics  googlex  darpa  robots  yuvalnoahharari  californianideology  wikihouse  globalconstructionset  3dprinting  disobedientobjects  anarchism  anarchy  legibility  internet  online  web  nezaralsayyad  smarthphones  mobile  phones  benedictevans  migration  refugees  fiveeyes  playpumps  water  chandbaori  trevorpaglen 
november 2015 by robertogreco
002_2 : by hand
"“Fake humans generate fake realities and then sell them to other humans, turning them into forgeries of themselves.” (Dick, 1978)

“…the reign of things over life….exiles from immediacy” (Zerzan, 2008b:39, 40)

Verbs become nouns[1], nouns acquire monetary equivalents (Bookchin, 1974:50) and being is exchanged for having (Vaneigem, 1967:chpt8). We no longer ‘garden’ or ‘play’ or ‘cycle’ (or even ‘know’ (Steigler, 2010; Zerzan, 2008b:41). The world is arranged so that we need not experience it (Zerzan, 2008b:40) so that we consume the image of living (Zerzan, 2003). Places exist only through the words that evoke them; their mere mention sufficient to give pleasure to those who will never experience them (Auge, 1995:95). The city of the fully industrialized they[2] ‘have’ (call their own) gardens and green space and cycling tracks; private toys, asphalt playgrounds and indoor play centers on the roofs of department stores at 1000 yen an hour per child plus extra for ‘food’ and parking[3]. All which are made ‘for’ them and ‘paid for’ with taxes by polluting corpo-governmental free enterprise. This vocabulary weaves the tissue of habits, educates the gaze and informs the landscape (Auge, 1995:108) while diminishing richness and working against perception (Zerzan, 2008b:45).

Now, space is stated in terms of a commodity[4] and claims are made in terms of competition for scarce resources (see Illich, 1973:56). The actor becomes the consumer, who gambles for perceived nouns[5]. This is a problem, because experience is not simply passive nouns but implies the ability to learn from what one has undergone (Tuan, 1977:9) – the (biological) individuality of organismic space seems to lie in a certain continuity of process[6] and in the memory by the organism of the effects of its past development. This appears to hold also of its mental development (Wiener, 1954:96, 101-2, see also Buckminster-Fuller, 1970) in terms of use, flexibility, understanding, adaptation and give.

“[The] city is not about other people or buildings or streets but about [..] mental structure.” (Ai Wei Wei (2011)

Primary retention is formed in the passage of time, and constituted in its own passing. Becoming past, this retention is constituted in a secondary retention of memorial contents [souvenirs] which together form the woven threads of our memory [mémoire]. Tertiary retention is the mnemotechnical exteriorization of secondary retentions. Tertiary retentions constitute an intergenerational support of memory which, as material culture, precedes primary and secondary retentions. Flows, Grammes. This layer increases in complexity and density over the course of human history leading to increasingly analytical (discretized) recordings of the flows of primary and secondary retentions (e.g. writing, numeration). Use (movement, gesture, speech, etc, the flows of the sensory organs) is a flow; a continuous chain, and learning consists of producing secondary use retentions but discretization leads to automation – analytically reproducible use as tertiary retention resulting in retentional grains (grammes) – functionalization, and abstraction from a continuum (from ‘Primary retention’ Stiegler, 2010: 8-11, 19, 31). Memories of memories, generic memories[7]. Result: Ever more complete control over individuals and groups who are made to feel that they do not adequately understand themselves – that they are inadequate interpreters of their own experience of life and environment[8].

The exteriorization of memory is a loss of memory and knowledge (Stiegler, 2010:29) – a loss of the ability to dig deep[9] and venture forth into the unfamiliar, and to experiment with the elusive and the uncertain (Tuan, 1977:9). Nothing is left but language, and a persistent yearning arising from one’s absence from the real world; Reductive. Inarticulate. (Zerzan, 2008b:44-5)."
play  gardening  aiweiwei  ivanillich  christopheralexander  murraybookchin  anarchism  anarchy  life  living  jacquesellul  remkoolhaas  zizek  richardsennett  johnzerzan  raoulvaneigem  reality  consumerism  society  pleasure  gardens  space  bernardstiegler  marcaugé  flows  grammes  yi-futuan  sace  commoditization  experience  buckminsterfuller  flexibilty  understanding  adaptation 
october 2015 by robertogreco
Why Have Property At All? | MattBruenig | Politics
"In asking these questions, I certainly know of some answers people can give. But all of these answers pose severe problems to libertarians. You can say property is good because it’s solid for human flourishing and that kind of thing, but this is precisely the argument, say, social democrats make about the welfare state and they have really good evidence to support themselves on that. You can say it’s necessary so that people may be able to get what they produce (a kind of “sweat of the brow” argument), but this naturally falls apart with complex capitalist development where huge portions of the national output flows each year to landowners (who don’t deserve it), capitalists (who arguably don’t deserve it, at least under strict labor-desert), and to people more generally from accumulated technology/knowledge that nobody alive made and therefore nobody really deserves the output from.

The strong move for libertarians here is to actually go back to the origination of the term “libertarian,” which had to do with anarchist communists. The anarchist communists so loved liberty that when they realized property infringed it, they said to do away with property. These propertarians who masquerade as lovers of liberty, however, just walk themselves into increasingly weird logical circles and corners trying to salvage an inherently anti-libertarian institution with exaggerated hand waving."
capitalism  property  universalbasicincome  libertarianism  2015  mattbruenig  mattzwolinski  anarchocommunism  anarchism  anarchy  ubi 
august 2015 by robertogreco
Ursula K. Le Guin on the Future of the Left | Motherboard
"When you’re given the opportunity to publish Ursula K. Le Guin, you leap at it—even if you’re ​ostensibly a fiction magazine and what lands on your desk is one of Le Guin’s political essays.

It’s all connected, anyways. The recent ​National Book Award-winner and science fiction icon has a long and storied interest in political thought; many of her earlier novels, such as The Dispossesed and The Word for the World is Forest, are effectively allegories about environmentalism, anarchism, and Taoism. At 86 years old, she’s still a radical thinker, and the essay below—an impassioned endorsement of the writer and political theorist Murray Bookchin, excerpted from the preface of ​a recent collection of his essays—is testament.

“The Left,” a meaningful term ever since the French Revolution, took on wider significance with the rise of socialism, anarchism, and communism. The Russian revolution installed a government entirely leftist in conception; leftist and rightist movements tore Spain apart; democratic parties in Europe and North America arrayed themselves between the two poles; liberal cartoonists portrayed the opposition as a fat plutocrat with a cigar, while reactionaries in the United States demonized “commie leftists” from the 1930s through the Cold War. The left/right opposition, though often an oversimplification, for two centuries was broadly useful as a description and a reminder of dynamic balance.

In the twenty-first century we go on using the terms, but what is left of the Left? The failure of state communism, the quiet entrenchment of a degree of socialism in democratic governments, and the relentless rightward movement of politics driven by corporate capitalism have made much progressive thinking seem antiquated, or redundant, or illusory. The Left is marginalized in its thought, fragmented in its goals, unconfident of its ability to unite. In America particularly, the drift to the right has been so strong that mere liberalism is now the terrorist bogey that anarchism or socialism used to be, and reactionaries are called “moderates.”

So, in a country that has all but shut its left eye and is trying to use only its right hand, where does an ambidextrous, binocular Old Rad like Murray Bookchin fit?

I think he’ll find his readers. A lot of people are seeking consistent, constructive thinking on which to base action—a frustrating search. Theoretical approaches that seem promising turn out, like the Libertarian Party, to be Ayn Rand in drag; immediate and effective solutions to a problem turn out, like the Occupy movement, to lack structure and stamina for the long run. Young people, people this society blatantly short-changes and betrays, are looking for intelligent, realistic, long-term thinking: not another ranting ideology, but a practical working hypothesis, a methodology of how to regain control of where we’re going. Achieving that control will require a revolution as powerful, as deeply affecting society as a whole, as the force it wants to harness.

Murray Bookchin was an expert in nonviolent revolution. He thought about radical social changes, planned and unplanned, and how best to prepare for them, all his life. A new collection of his essays, “The Next Revolution: Popular Assemblies and the Promise of Direct Democracy,” released last month by Verso Books, carries his thinking on past his own life into the threatening future we face.

Impatient, idealistic readers may find him uncomfortably tough-minded. He’s unwilling to leap over reality to dreams of happy endings, unsympathetic to mere transgression pretending to be political action: “A ‘politics’ of disorder or ‘creative chaos,’ or a naïve practice of ‘taking over the streets’ (usually little more than a street festival), regresses participants to the behavior of a juvenile herd.” That applies more to the Summer of Love, certainly, than to the Occupy movement, yet it is a permanently cogent warning.

But Bookchin is no grim puritan. I first read him as an anarchist, probably the most eloquent and thoughtful one of his generation, and in moving away from anarchism he hasn’t lost his sense of the joy of freedom. He doesn’t want to see that joy, that freedom, come crashing down, yet again, among the ruins of its own euphoric irresponsibility.

What all political and social thinking has finally been forced to face is, of course, the irreversible degradation of the environment by unrestrained industrial capitalism: the enormous fact of which science has been trying for fifty years to convince us, while technology provided us ever greater distractions from it. Every benefit industrialism and capitalism have brought us, every wonderful advance in knowledge and health and communication and comfort, casts the same fatal shadow. All we have, we have taken from the earth; and, taking with ever-increasing speed and greed, we now return little but what is sterile or poisoned.

Yet we can’t stop the process. A capitalist economy, by definition, lives by growth; as Bookchin observes: “For capitalism to desist from its mindless expansion would be for it to commit social suicide.” We have, essentially, chosen cancer as the model of our social system.

Capitalism’s grow-or-die imperative stands radically at odds with ecology’s imperative of interdependence and limit. The two imperatives can no longer coexist with each other; nor can any society founded on the myth that they can be reconciled hope to survive. Either we will establish an ecological society or society will go under for everyone, irrespective of his or her status.

Murray Bookchin spent a lifetime opposing the rapacious ethos of grow-or-die capitalism. The nine essays in "The Next Revolution” represent the culmination of that labor: the theoretical underpinning for an egalitarian and directly democratic ecological society, with a practical approach for how to build it. He critiques the failures of past movements for social change, resurrects the promise of direct democracy and, in the last essay in the book, sketches his hope of how we might turn the environmental crisis into a moment of true choice—a chance to transcend the paralyzing hierarchies of gender, race, class, nation, a chance to find a radical cure for the radical evil of our social system.

Reading it, I was moved and grateful, as I have so often been in reading Murray Bookchin. He was a true son of the Enlightenment in his respect for clear thought and moral responsibility and in his honest, uncompromising search for a realistic hope."
ursulaleguin  via:audreywatters  2015  murraybookchin  capitalism  environment  climatechange  growth  anarchy  anarchism  change  society  realism  inequality  hierarchy  horizontality  socialchange  revolution  directdemocracy  popularassemblies  canon  labor  work  egalitarianism  left  liberalism  socialism 
february 2015 by robertogreco
The Emergence of Compulsory Schooling and Anarchist Resistance | The Anarchist Library
"It is a philosophically Platonic, Prussian-inspired compulsory school system that exists today, not only in North America, but one that is being rapidly becoming globalized in form, function and content.

The emergence of universal schooling was necessarily tied to the health and hegemony of the modern State: the two are intricately linked. Thus, the most articulate and powerful opposition to schooling has always come from anarchists, three of whom I want to mention briefly here; William Godwin, Leo Tolstoy and Francisco Ferrer.

Godwin is frequently recognized as the first anarchist philosopher, with the publication of Enquiry Concerning Political Justice (1793) the first articulated refutation of the State, and his 1797 book, The Enquirer the first published rejection of national schooling. He had tried to open a school in 1783 and when it failed, turned to writing. Godwin believed that compulsory schooling would become an immensely malleable instrument in the hands of government to manipulate and effect public opinion for their own uses.
Before we put so powerful a machine under the direction of so ambiguous an agent, it behooves us to consider well what it is that we do. Government will not fail to employ it, to strengthen its hands, and perpetuate its institutions.[10]

Godwin’s position was that genuine education should directed towards the veneration and pursuit of truth and justice, but that national schooling would always subordinate those goals to their larger political interests.

Had the scheme of a national education been adopted when despotism was most triumphant, it is not to be believed that it could have for ever stifled the voice of truth. But it would have been the most formidable and profound contrivance for that purpose, that imagination can suggest. [11]

Thus schools were mere tools, and critically influential tools, built for the maintenance and proliferation of State ideologies and patriotism. Godwin’s position was particularly interesting because he was married to Mary Wollstonecraft, the writer and feminist, who was a vocal advocate for compulsory schooling, arguing that it would be the best means for inculcating an ethic of equality and allowing equal access for men and women.[12]

Leo Tolstoy, Christian anarchist and celebrated novelist, on the other hand, was more interested in children than writing about them. He established a school for peasant children on his estate, called, like journal he founded exploring his thinking about schools and children, Yasnaya Polyana. Significantly, Tolstoy differentiated between education and culture in a way that I consider striking and still relevant. He wrote that
Education is the tendency of one man to make another just like himself... Education is culture under restraint, culture is free. [Education is] when the teaching is forced upon the pupil, and when then instruction is exclusive, that is when only those subjects are taught which the educator regards as necessary.[13]

Tolstoy’s school was centered around the idea of free inquiry and foreshadowed Summerhill[14] in many ways. He held that since teaching and instruction were only means culture transmission when they were free, students should be left to learn what they wanted to learn, directing both themselves and the kinds of classes they wanted taught. Without compulsion, education was transformed into culture.[15] Tolstoy was less concerned with state schooling (although he opposed it) and more interested in anarchist pedagogy.

Like Tolstoy, Francisco Ferrer was an active anarchist when he opened his school, the Modern School, in Spain in the 1901. Ferrer was most interested in creating an institution where children could be free of dogmatic ideological interests and could develop in an atmosphere not intended to forge good citizens, religious individuals or even inculcate strong morals. “Since we are not educating for a specific purpose, we cannot determine the capacity or incapacity of the child”[16]

Ferrer was intent upon loosing schools from both hegemonic teaching and State control. At the turn of the 20th Century it was becoming evident that no only were schools forging citizens but industrial workers, and that government control was essential to their nature.
They know, better than anyone else that their power is based almost entirely on the school. ... [They want schools] not because they hope for the revolution of society through education, but because they need individuals, workmen, perfected instruments of labor to make their industrial enterprises and the capital employed in them profitable... [They] have never wanted the uplift of the individual, but his enslavement; and it is perfectly useless to hope for anything but the school of to-day.[17]

Much like Godwin, Ferrer regarded schools as powerful governmental tools, made all the more dominant by their compulsory nature. After developing his school, sparking the rise of the Modern School movement[18], starting the International League for the Rational Education of Children as well as a journal L’Ecole Renovee, Ferrer was executed in Spain in 1909 for plotting an insurrection.

These three were hardly on their own, there were many who resisted compulsory schooling right from its first proposal, from various political stances and rationales, some laudable some reprehensible, all over Europe and America. The point in highlighting Godwin, Tolstoy and Ferrer is to make clear that resistance to compulsory schooling is also at heart resistance to centralized control. In that, alternatives of all kind are built on ideals of self-reliance, community control of resources, and the idea that democracy has to be local."
matthern  education  schooling  schools  anarchism  anarchy  2003  plato  rousseau  voltaire  condorcet  diderot  louis-renedelachalotais  history  prussia  horacemann  williamgodwin  tolstoy  franciscoferrer  unschooling  deschooling 
january 2015 by robertogreco
Anarchism 101 | Human Iterations
"The freedom of all is essential to my freedom. I am truly free only when all human beings, men and women, are equally free. The freedom of other men, far from negating or limiting my freedom, is, on the contrary, its necessary premise and confirmation." –Mikhail Bakunin

***

For anarchists who do know something about anthropology, the arguments are all too familiar. A typical exchange goes something like this:

Skeptic: Well, I might take this whole anarchism idea more seriously if you could give me some reason to think it would work. Can you name me a single viable example of a society which has existed without a government?

Anarchist: Sure. There have been thousands. I could name a dozen just off the top of my head: the Bororo, the Baining, the Onondaga, the Wintu, the Ema, the Tallensi, the Vezo… All without violence or hierarchy.

Skeptic: But those are all a bunch of primitives! I’m talking about anarchism in a modern, technological society.

Anarchist: Okay, then. There have been all sorts of successful experiments: experiments with worker’s self-management, like Mondragon; economic projects based on the idea of the gift economy, like Linux; all sorts of political organizations based on consensus and direct democracy…

Skeptic: Sure, sure, but these are small, isolated examples. I’m talking about whole societies.

Anarchist: Well, it’s not like people haven’t tried. Look at the Paris Commune, the free states in Ukraine and Manchuria, the 1936 revolution in Spain…

Skeptic: Yeah, and look what happened to those guys! They all got killed!

***

"The dice are loaded. You can’t win. Because when the skeptic says “society,” what he really means is “state,” even “nation-state.” Since no one is going to produce an example of an anarchist state—that would be a contradiction in terms—what we‟re really being asked for is an example of a modern nation-state with the government somehow plucked away: a situation in which the government of Canada, to take a random example, has been overthrown, or for some reason abolished itself, and no new one has taken its place but instead all former Canadian citizens begin to organize themselves into libertarian collectives. Obviously this would never be allowed to happen. In the past, whenever it even looked like it might—here, the Paris commune and Spanish civil war are excellent examples—the politicians running pretty much every state in the vicinity have been willing to put their differences on hold until those trying to bring such a situation about had been rounded up and shot.

There is a way out, which is to accept that anarchist forms of organization would not look anything like a state. That they would involve an endless variety of communities, associations, networks, projects, on every conceivable scale, overlapping and intersecting in any way we could imagine, and possibly many that we can’t. Some would be quite local, others global. Perhaps all they would have in common is that none would involve anyone showing up with weapons and telling everyone else to shut up and do what they were told. And that, since anarchists are not actually trying to seize power within any national territory, the process of one system replacing the other will not take the form of some sudden revolutionary cataclysm—the storming of a Bastille, the seizing of a Winter Palace—but will necessarily be gradual, the creation of alternative forms of organization on a world scale, new forms of communication, new, less alienated ways of organizing life, which will, eventually, make currently existing forms of power seem stupid and beside the point. That in turn would mean that there are endless examples of viable anarchism: pretty much any form of organization would count as one, so long as it was not imposed by some higher authority, from a klezmer band to the international postal service." –David Graeber

***

"See, what we always meant by socialism wasn’t something you forced on people, it was people organizing themselves as they pleased into co-ops, collectives, communes, unions. …And if socialism really is better, more efficient than capitalism then it can bloody well compete with capitalism. So we decided, forget all the statist shit and the violence: the best place for socialism is the closest to a free market you can get!" –Ken Macleod

***

"But where would these ne’er-do-wells be taken, once they were brought into “custody”? Specialized firms would develop, offering high security analogs to the current jailhouse. However, the “jails” (or rehabilitation programs) in market anarchy would compete with each other to attract criminals.

Consider: No insurance company would vouch for a serial killer if he applied for a job at the local library, but they would deal with him if he agreed to live in a secure building under close scrutiny. The insurance company would make sure that the “jail” that held him was well-run. After all, if the person escaped and killed again, the insurance company would be held liable, since it pledges to make good on any damages its clients commit.

On the other hand, there would be no undue cruelty for the prisoners in such a system. Although they would have no chance of sudden unchaperoned escape (unlike government prisons), they wouldn’t be beaten by sadistic guards. If they were, they’d simply switch to a different “jail,” just as travelers can switch hotels if they view the staff as discourteous. Again, the insurance company (which vouches for a violent person) doesn’t care which jail its client chooses, so long as its inspectors have determined that the jail will not let its client simply escape into the general population and do harm." –Robert Murphy

***

"Knowledge is an immense power. Man must know. But we already know much! What if that knowledge should become the possession of all? Would not science itself progress in leaps, and cause mankind to make strides in production, invention, and social creation, of which we are hardly in a condition now to measure the speed?" –Peter Kropotkin

***

"To the daring belongs the future." –Emma Goldman

***

Primers

“Towards Anarchy” – Errico Malatesta, 1920
[http://dwardmac.pitzer.edu/Anarchist_Archives/malatesta/towardsanarchy.html ]

“Anarchy Works” – Peter Gelderloos, 2010
[http://theanarchistlibrary.org/library/peter-gelderloos-anarchy-works ]

***

Theory

The Possibility of Cooperation – Michael Taylor
An influential work in game theory, Taylor covers how most of the collective action problems used to justify the state are misdiagnosed and/or solvable through alternative means. pdf torrent | amazon

Organization Theory: A Libertarian Perspective – Kevin Carson
A comprehensive survey of the economic dynamics that pressure for and against large organizations and hierarchies, as well as the historical and political causes of our present situation. full text | direct purchase | amazon

How Nonviolence Protects The State – Peter Gelderloos
How nonviolence is rarely responsible for the historical victories often claimed in its name, the difficulty of defining “violence” and the problems with absolutist constraints on tactics. full text | printable booklet | amazon

Markets Not Capitalism: Individualist Anarchism Against Bosses, Inequality, Corporate Power, and Structural Poverty – ed. Charles Johnson & Gary Chartier
A collection of pieces on a variety of topics, united by a focus on the centrifugal dynamics within truly freed markets that equalize wealth and facilitate broad resistance to power dynamics. pdf | direct purchase | amazon | audiobook

Anarchy and the Law: The Political Economy of Choice – ed. Edward Stringham
Writings on conflict mediation mechanisms in societies with polycentric social norms and arbitration courts. amazon | direct purchase"
anarchism  mikhailbakunin  favidgraeber  introduction  emmagoldman  peterkropotkin  robertmurphy  kenmacleod  theory  primers  anarchy  petergelderoos  kevincarson  michaeltaylor  edwardstringham  charlesjohnson  garychartier  capitalism  inequality  power  horizontality  law  legal  nonviolence  gametheory 
january 2015 by robertogreco
Steve Lambert
"Steve Lambert’s father, a former Franciscan monk, and mother, an ex-Dominican nun, imbued the values of dedication, study, poverty, and service to others – qualities which prepared him for life as an artist.

Lambert made international news after the 2008 US election with The New York Times “Special Edition,” a replica of the “paper of record” announcing the end of the wars in Iraq and Afghanistan and other good news. In the Summer of 2011 he began a national tour of Capitalism Works For Me! True/False – a 9 x 20ft sign allowing people to vote on whether capitalism worked for them . He has collaborated with groups from the Yes Men to the Graffiti Research Lab and Greenpeace. He is also the founder of the Center for Artistic Activism, the Anti-Advertising Agency, Add-Art (a Firefox add-on that replaces online advertising with art) and SelfControl (which blocks grownups from distracting websites so they can get work done)."



"For me, art is a bridge that connects uncommon, idealistic, or even radical ideas with everyday life. I carefully craft various conditions where I can discuss these ideas with people and have a mutually meaningful exchange. Often this means working collaboratively with the audience, bringing them into the process or even having them physically complete the work.

I want my art to be relevant to those outside the gallery – say, at the nearest bus stop – to reach them in ways that are engaging and fun. I intend what I do to be funny, but at the core of each piece there is also a solemn critique. It’s important to be able to laugh while actively questioning the various power structures at work in our daily lives.

I have the unabashedly optimistic belief that art changes the way people look at the world. That belief fuels a pragmatic approach to bring about those changes."
art  artists  politics  anarchism  anarchy  stevelambert  change  optimism  socialpracticeart  everyday  collaboration 
december 2014 by robertogreco
“We want democracy, but we don’t have the theory or skill to do it” | Grist
"A. People from older generations tried to step in and say, “Here’s what’s going to happen. A General Assembly can’t be that open because people are going to be walking in just off the streets. Here are some horizontal structures that you can use to limit the inevitable chaos.”

And then they were denounced. There was so much idealism. I actually just wrote this big prospectus for my next film, and the working title is, “What is Democracy?” I don’t know if it will talk about Occupy. But it will talk about how we want democracy, but we don’t have the political theory or skill to do it. People are so disappointed in the existing system that they want something more pure, something totally open and equal. And then of course it fails.

Like “consensus.” It actually has its origins in Quaker meetings. In that context it makes sense, because at a Quaker meeting you quiet yourself. And when you’re calm, then the spirit moves you. But if you’re a bunch of activists in a park, you don’t necessarily agree if there is a God up there, or if there’s a metaphysical spirit that you’re going to get in touch with. There’s something funny about how that technique has been adopted.

We take these tools and we don’t know where they come from. I want to say, “Where did we get these ideas? And are they helping us? Or are we going to just keep on having these beautiful moments that totally collapse under the weight of our structureless democracy?”"

Q. The tyranny of structurelessness.

A. Yeah. I want to make the movie that the kids in college can see and have better tools for their social movements. Other than “Let’s have a general assembly! The world is so corrupt that we can only be pure in opposition to it.” I think we need a more complicated understanding of political theory than that.



Q. When you think about democracy — are there certain groups you know that really have it? You mentioned the students in Montreal.

A. I did a piece for the Baffler about Chicago’s New Era Windows Cooperative. It’s the only worker-owned factory in the United States. In the piece I say that part of the problem of Occupy Wall Street was that it wanted to be a democracy but it didn’t have any resources. One of the tricks if you want a democracy is that something has to be at stake — you need an incentive to stick together.

You can’t just have a democracy of people debating abstract principles in a park. Because then you’re just going to fight. This group in Chicago — they wanted to have a job that gave them time to see their families. They put themselves in danger to get that. They built a factory when they could have been out there looking for other jobs. But do they give those rights that they fought for to a new hire who just comes walking in off the street? That’s what a democracy is about — it’s about who has rights. Who has responsibilities. How do we share resources?

This is the tricky thing about democracy: It’s both an ideal and an actuality. So when we say “democracy,” we also have to say what me mean by it. It’s an ideal, and it’s also the current corrupt system of elections and representations that we have.

In fact, the Founding Fathers went out of their way to make sure the president wasn’t directly elected and made sure to call it a republic and not a democracy. This tension between the ideal and the actual is always going to be there."
astrataylor  democracy  history  ows  occupywallstreet  2014  hierarchy  politics  us  horizontality  quakers  anarchism  anarchy  organizing  socialmovements  activism  protest  change  participatory  interviews  structurelessness 
december 2014 by robertogreco
1988 The Educational enterprise in the Light of the Gospel
"This kind of obedience is the substance of the Gospel - the institutional power to teach is its counterfoil. Obedience is a loving response to an embodiment of a loving word. What we today call educational “systems” are the embodiment of the enemy, of power. The rejection of power, in Greek the an-archy, of Jesus troubles the world of power, because he totally submits to it without ever being part of it. Even his submission is one of love. This is a new kind of relationship, which Paul has well explained in Romans chapter 12. The new law demands love, even the love of our enemies, whom we love without being overcome by evil. We overcome evil by our love to the point of subjecting ourselves to the utmost of evils, namely authorities. This is the context in which Paul writes, “Let every person be subject to the governing authorities.” Jesus has given the example for all times by submitting to Herod, Annas, [Caiaphas], Pilate. Paul’s sentence is constantly used to seduce Christians in the name of the Bible to integrate into systems. In fact, it says that submission to authorities is the supreme form of the “love of enemies” through which Jesus became our Savior."

[via: http://ayjay.tumblr.com/post/103986034118/this-kind-of-obedience-is-the-substance-of-the ]
ivanillich  1988  jesus  obedience  resistance  institutions  power  gospel  love  enemies  submission  authority  authorities  loveofenemies  relationships  anarchism  anarchy  education  unschooling  deschooling  counterfoil 
december 2014 by robertogreco
Why a radical geography must be anarchist | Simon Springer - Academia.edu
"Radical geographers have been preoccupied with Marxism for four decades, largely ignoring an earlier anarchist tradition that thrived a century before radical geography was claimed as Marxist in the 1970s. When anarchism is considered, it is misused as a synonym for violence or derided as a utopian project. Yet it is incorrect to assume anarchism as a project, which instead reflects Marxian thought. Anarchism is more appropriately considered a protean process that perpetually unfolds through the insurrectionary geographies of the everyday and the prefigurative politics of direct action, mutual aid, and voluntary association. Unlike Marxism’s stages of history and revolutionary imperative, which imply an end state, anarchism appreciates the dynamism of the social world. In staking a renewed anarchist claim for radical geography, I attend to the divisions between Marxism and anarchism as two alternative socialisms, where in the former positions equality alongside an ongoing flirtation with authoritarianism, while the latter maximizes egalitarianism and individual liberty by considering them as mutually reinforcing. Radical geographers would do well to reengage anarchism as there is a vitality to this philosophy that is missing from Marxian analyses that continue to rehash ideas— such as vanguardism and a proletarian dictatorship—that are long past their expiration date."
anarchism  marxism  socialism  anarchy  revolution  radicalism  2014  simonspringer  dynamism  pocketsofutopia  mutualaid  collectivism  decentralization  utopia  vanguardism  equality  authoritarianism  egalitarianism  liberty  individualusm  directaction  voluntaryassociation  radicalgeography 
november 2014 by robertogreco
BBC - Blogs - Adam Curtis - HAPPIDROME - Part One
"In the battle for Kobane on the Syrian border everyone talks about the enemy - IS - and the frightening ideas that drive them. No-one talks about the Kurdish defenders and what inspires them.

But the moment you look into what the Kurds are fighting for - what you discover is absolutely fascinating. They have a vision of creating a completely new kind of society that is based on the ideas of a forgotten American revolutionary thinker.

He wanted to create a future world in which there would be no hierarchies, no systems that exercise power and control individuals. And the Kurds in Kobane are trying to build a model of that world.

It means that the battle we are watching night after night is not just between good and evil. It is also a struggle of an optimistic vision of the future against a dark conservative idea drawn from the past.

It is a struggle that may also have great relevance to us in the west. Because the revolutionary ideas that have inspired the Kurds also shine a powerful light on the system of power in Britain today. They argue that we in the west are controlled by a new kind of hierarchical power that we don’t fully see or understand.

There are two men at the heart of this story.

One is the American revolutionary thinker. He is called Murray Bookchin. Here is a picture of Bookchin looking revolutionary.

The other man is called Abdullah Ocalan. He is the leader of the Kurdish revolutionary group in Turkey - the PKK

Here he is in 1999 after he had been captured by Turkish security forces and was on his way to a jail on a tiny island in the Sea of Marmara where he would be the only prisoner.

In his solitude he would start to read the theories of Murray Bookchin and decide they were the template for a future world.

Both men began as hardline marxists.

Murray Bookchin was born in New York in 1921. In the 1930s he joined the American Communist Party. But after the second world war he began to question the whole theory that underpinned revolutionary marxism.

What changed everything for him was the experience of working in a factory. Bookchin had gone to work for General Motors - and he realized as he watched his fellow workers that Marx, Lenin and all the other theorists were wrong about the working class.

The Marxist theory said that once working men and women came together in factories the scales would fall from their eyes - and they would see clearly how they were being oppressed. They would also see how they could bond together to become a powerful force that would overthrow the capitalists.

Bookchin saw that the very opposite was happening. This was because the factory was organised as a hierarchy - a system of organisation and control that the workers lived with and experienced every second of the day. As they did so, that hierarchical system became firmly embedded in their minds - and made them more passive and more accepting of their oppression.

But Bookchin didn’t do what most disillusioned American Marxists in the 1950s did - either run away to academia, or become a cynical neo-conservative. Instead he remained an optimist and decided to completely rework revolutionary theory.

Here is Bookchin in 1983 talking about how his thinking became transformed - and how his factory experiences led him towards anarchism. It’s part of a fantastic film called Anarchism in America - as well as Bookchin it’s got a great bit with Jello Biafra, and it’s really worth watching if you can get hold of it.

[video]



Watching these sections of the film does make you think that what is being described is spookily close to the system we live in today. And that maybe we have misunderstood what really has emerged to run society since the 1980s.

The accepted version is that the neo-liberal right and the free market triumphed. But maybe the truth is that what we have today is far closer to a system managed by a technocratic elite who have no real interest in politics - but rather in creating a system of rewards that both keeps us passive and happy - and also makes that elite a lot of money.

That in the mid 1980s the new networks of computers which allowed everyone to borrow money came together with lifestyle consumerism to create a system of social management very close to Skinner’s vision.

Just like in the mental hospital we are all given fake money in the form of credit - that we can then use to get rewards, which keep us happy and passive. Those same technologies that feed us the fake money can also be used to monitor us in extraordinary detail. And that information is then used used to nudge us gently towards the right rewards and the right behaviours - and in extremis we can be cut off from the rewards.

The only problem with that system is that the pigeons may be getting restless. That not only has the system not worked properly since the financial crash of 2008, but that the growing inequalities it creates are also becoming a bit too obvious. The elite is overdoing it and - passive or not - the masses are starting to notice.

Which makes the alternative - the vision put forward by Lewis Mumford in the film, and which inspired Murray Bookchin - and the Kurds, seem more interesting as an alternative.

Here is Mumford from the film. He starts by criticising the managed utopia - how it turns people into sleepwalkers. He has a great quote:

“You reward them. You make people do exactly what you want with some form of sugar-coated drug or candy which will make them think they are actually enjoying every moment of it.

This is the most dangerous of all systems of compulsion. That’s why I regard Skinner’s utopia as another name for Hell. And it would be a worse hell because we wouldn’t realise we were there.

We would imagine we were still in Heaven.”

Mumford then goes on to describe eloquently the alternative, a system of direct democracy where we would all awake and become genuinely empowered - able to take part properly in deciding our destiny.

It is a powerful and optimistic vision of a new kind of progressive politics. But it has one very serious problem.

It means we would have to spend a lot of time going to meetings."
anarchism  2014  kurds  iraq  kobane  isis  murraybookchin  abdullahocalan  labor  marxism  hierarchy  hierarchies  horizontality  anarchy  oppression  revolution  optimism  jellobiafra  capital  capitalism  wagelabor  work  power  control  bfskinner  economics  domination  exploitation  gender  socialism  liberation  lewismumford  utopia  politics  oligarchy  neoliberalism  elitism  conditioning  compulsion  autonomy  behaviorism  hermankahn  hudsoninstitute  technocrats  1983  technocracy 
november 2014 by robertogreco
CrimethInc. Ex-Workers’ Collective : Home
"Greetings, dissident.

History is not something that happens to people—it is the activity of people. In every moment, in every decision and gesture, we make our culture, our life stories, our world, whether we take responsibility for this ourselves or ascribe this power to executives, politicians, pop stars, economic systems, or deities.

The Future is UnwrittenIn a society which glorifies their power and our passivity, all thought which challenges this passivity is thoughtcrime. Crimethink is the transgression without which freedom and self-determination are impossible—it is the skeleton key that unlocks the prisons of our age.

CrimethInc. is the black market where we trade in this precious contraband. Here, the secret worlds of shoplifters, rioters, dropouts, deserters, adulterers, vandals, daydreamers—that is to say, of all of us, in those moments when, wanting more, we indulge in little revolts—converge to form gateways to new worlds where theft, cheating, warfare, boredom, and so on are simply obsolete.

This webpage is one of many manifestations of the underground network through which we work to realize these daydreams, to take the reins of our lives and make our history rather than using the same energy to insist we are being made by it. If you have illicit ideas and intentions of your own to share, you're invited to join us here.

Now Entering Cyberia (Population: Zero)
A Note on the Medium

Due to your vague interest in these matters which have been deemed antisocial by the new thought police, you have been exiled to Cyberia. You may believe your visit to be voluntary, but ask yourself: if you could live—in real time, in full color, without a 'net'—the revolt and transformation you fantasize about, would you be here, contemplating and trading in mere representations of such things? The new isolation chambers and interrogation rooms largely need no judicial procedures or law enforcement to fill them—we confine ourselves to these office cubicles, internet cafes, and lonely bedrooms willingly, even believing ourselves to have found access to our dreams and desires here.

Not to criticize you, of course—since obviously I am in the same situation as you, similarly self-exiled. But let's use this time in the wilderness as the political prisoners of old did: not to get accustomed to it, not to build new lives around this voluntary amputation, but to educate ourselves, increase our powers and connections, so when we can return to society we will be armed with new tools for dismantling and reconceiving it. Let us take the world itself back, rather than the "information superhighways" upon which we are being herded so quickly away from it, so one day there will be no need for anyone to return here besides misguided historians and other archaeologists of the cursed graveyards of the past.

See you on the other side of the screen, if you make it, earnest cyberspace cadet.

-CrimethInc. Workers' Collective."
activism  anarchism  anarchy  politics  publishing  books  collectives  print  printing 
october 2014 by robertogreco
A Pirate’s Life for Me: Education as Common Good — Medium
"There is an ancient English practice of ‘beating the bounds’ — an annual festival that was held around this time each spring. People of the parish marched around the commons — the land they worked together — and trampled down any fences that had been put up to try to make land private. The commons was where the community had shared rights. It was where the parish planted and literally grew together. It was ‘the theatre within which the life of the community was enacted’ — and if there is a better definition of what a school is then I’d love to hear it.

As land enclosures accelerated through the 17th and 18th centuries this ritual of ‘beating the bounds’ took on an explosively political edge, and was seen as an act of piracy. I would argue that one of the reasons that pirates have been rising up again because that stage upon which our communities traditionally grow has continued to be so narrowed and reduced, as the spaces and arts that we used to share together have been enclosed for profit."



"In a political climate where all we hear is economic growth, in an educational climate where all we hear is the international rat race, it is a virtuous act of piracy to focus students on well-being and happiness rather than putting them through the mincer simply to improve our league table standing.

To encourage students to genuinely think beyond the raw economics is to encourage them to break down the enclosures of a consumer-capitalist worldview and see that life and childhood is a much much wider ocean.

Our schools should be that ‘theatre within which the life of the community is enacted’ — or, to turn that round, our schools should be theatres where the community learns to enact and embody life. Too often that life is narrowed ‘work hard to get the grades to get the degree to get the job to be wealthy.’ And if that’s what we teach in our communities, that’s what our communities can only become.

We need to encourage that spirit of radical self-determination, that desire for the common good, that worldview that values the arts and drama and classics and philosophy not for what they might eventually earn for us, but because they enrich our communities in ways that Gove will never see.

We need, in short, to act to protect childhood. To protect play. To protect time to kick a ball and do nothing."



"Pirates in literature and film are not just about swashbuckling thieves. They are about emancipation, about challenging the current order of things, rebelling against the Empire — not in order to destroy it — but to renew it.

And this is why this pirate archetype should be at the centre of what we do in education.

Not that everyone should be wearing stupid pirate costumes. But that every child coming to school should be encouraged to explore the commons of knowledge — not for some future financial gain, but just because.

And in a world where education has been turned into a commodity, a means of accessing wealth, it is an act of piracy for teachers to suggest that a different world is possible.

But, moreover, we should be encouraging these acts of piracy from students themselves.

Like Malala, like Wendy, like Luke, like Henry Hill the book pirate, they should be encouraged to play these roles and, in doing so, begin to individuate healthily and slay the structures that block them from full human becoming.

They might be girls challenging everyday sexism, boys challenging homophobia, students campaigning against rigid curricula and the elitism of the cabinet.

Whoever they are, we should be supporting them, creating theatres within which the sorts of communities we want to exist in are modelled.
Classroom as TAZ

During the Golden Age of piracy, pirate communes sprung up along the Moroccan and Caribbean coasts. In a laced-up world, these were places of extraordinary freedom and subversive liberty.

The authorities would hear of these places and send ships to shut them down. But, as one Admiral said at the time, it was ‘like sending a cow after a hare.’

These communities of pirates and freed slaves would spring up, dazzle and disappear. Leaving those who experienced them wondering what in heaven just happened.

They have since been described by historians as ‘Temporary Autonomous Zones’ — or TAZs.

They are a space liberated, for a short time only, and presenting a new form of being, ‘an intensification of everyday life, life’s penetration by the Marvellous’ as one writer put it.

That is what each classroom should be, what each lesson should aim at: a liberated space, penetrated by something marvellous, springing up and disappearing before Ofsted can crush it…

It is in these liberated spaces that education, true education, will happen."

[See also: https://pinboard.in/u:robertogreco/b:7161b69fef5d ]
kesterbrewin  education  pirates  piracy  commons  learning  schooling  unschooling  responsibility  howweteach  howwelearn  community  lcproject  openstudioproject  life  living  cv  peterpan  history  lukesywalker  starwars  patriarchy  liberation  anarchism  anarchy  temporaryautonomouszones  thomasjefferson  malalayousafzaiis  jollyroger  pisa  schools  2014  marcusredicker  henryhill  publishing  benjaminfranklin  knowledge  copyright 
october 2014 by robertogreco
▶ No Neutral Ground in a Burning World [30c3] - YouTube
"The news of the past few years is one small ripple in what is a great wave of culture and history, a generational clash of civilizations. If you want to understand why governments are acting and reacting the way they are, and as importantly, how to shift their course, you need to understand what they're reacting to, how they see and fail to see the world, and how power, money, and idea of rule of law actually interact.

Our relationships with work and property and with the notion of national identity are changing rapidly. We're becoming more polarized in our political opinions, and even in what we consider to be existential threats. This terrain determines our world, even as we deal with our more individual relationships with authority, the ethics imposed by our positions in the world, and the psychological impact of learning that our paranoia was real. The idea of the Internet and the politics it brings with it have changed the world, but that change is neither unopposed nor detatched from larger currents. From the battles over global surveillance and the culture of government secrecy to the Arab Spring and the winter of its discontent, these things are part of this moment's tapestry and they tell us about the futures we can choose. The world is on fire, and there is nowhere to hide and no way to stay neutral.

Speaker: Quinn Norton Eleanor Saitta"

[Slides: http://dymaxion.org/talks/NoNeutralGroundInABurningWorld.pdf ]

[Reading list: https://gist.github.com/dphiffer/9a583e4a4da169eee436

Seeing Like a State by James C. Scott
Moral Mazes by Robert Jackall
The Authoritarians by Bob Altemeyer
Debt, The First 5000 Years by David Graeber
Fellow Prisoners by John Berger
Secrecy, Film (2008)
]
via:caseygollan  2013  quinnnorton  eleanorsaitta  capitalism  marxism  anarchism  anarchy  endtimes  geekculture  politics  ethics  communication  hackerculture  internet  web  online  coding  civilization  history  culture  technology  outsiders  seeinglikea  state  jamescscott  legibility  architecture  brasilia  surveillance  authority  power  money  ruleoflaw  control  positionalethics  brasília 
october 2014 by robertogreco
Why America's favorite anarchist thinks most American workers are slaves | Making Sen$e | PBS NewsHour
"Q: So you like this idea?

A: I think it’s great. It’s an acknowledgement that nobody else has the right to tell you what you can best contribute to the world, and it’s based on a certain faith — that people want to contribute something to the world, most people do. I’m sure there are a few people who would be parasites, but most people actually want to do something; they want to feel that they have contributed something to the society around them.

The problem is that we have this gigantic apparatus that presumes to tell people who’s worthy, who’s not, what people should be doing, what they shouldn’t. They’re all about assessing value, but in fact, the whole system fell apart in 2008 because nobody really knows how to do it. We don’t really know how to assess the value of people’s work, of people’s contributions, of people themselves, and philosophically, that makes sense; there is no easy way to do it. So the best thing to do is just to say, alright, everyone go out and you decide for yourselves."



"Q: So would you get rid of government programs?

A: It depends on which. The amounts of money that they’re now talking about giving people aren’t enough to take care of things like health care and housing. But I think if you guarantee those sorts of basic needs, you could get rid of almost all the programs on top of that. In huge bureaucracies, there are so many conditionalities attached to everything they give out, there’s jobs on jobs on jobs of people who just assess people and decide whether you are being good enough to your kids to deserve this benefit, or decide whether you’re trying hard enough to get a job to get that benefit. This is a complete waste. Those people [making the decisions] don’t really contribute anything to society; we could get rid of them.

Q: So you’d get rid of, say, the food stamp bureaucracy?

A: If we had a basic income, we wouldn’t need to decide who needs food and who doesn’t."



"Q: Are you surprised that there’s right wing support for this?

A: Not at all. Because I think there are some people who can understand that the rates of inequality that we have mean that the arguments [for the market] don’t really work. There’s a tradition that these people are drawing on, which recognizes that the kind of market they really want to see is not the kind of market we see today.

Adam Smith was very honest. He said, well obviously this only works if people control their own tools, if people are self-employed. He was completely rejecting the idea of corporate capitalism.

Q: Smith rejected corporate capitalism because it became crony capitalism.

A: Well, he rejected the corporate form entirely; he was against corporations. At the time, corporations were seen as, essentially, inimical to the market. They still are. Those arguments are no less true than they ever were. If we want to have markets, we have to give everybody an equal chance to get into them, or else they don’t work as a means of social liberation; they operate as a means of enslavement.

Q: Enslavement in the sense that the people with enough power, who can get the market to work on their behalf…

A: Right — bribing politicians to set up the system so that they accumulate more, and other people end up spending all their time working for them. The difference between selling yourself into slavery and renting yourself into slavery in the ancient world was basically none at all, you know. If Aristotle were here, he’d think most people in a country like England or America were slaves.

Q: Wage slaves?

A: Yes, but they didn’t make a distinction back then. Throughout most of recorded history, the only people who actually did wage labor were slaves. It was a way of renting your slave to someone else; they got half the money, and the rest of the money went to the master. Even in the South, a lot of slaves actually worked in jobs and they just had to pay the profits to the guy who owned them. It’s only now that we think of wage labor and slavery as opposite to one another. For a lot of history, they were considered kind of variations of the same thing.

Abraham Lincoln famously said the reason why we have a democratic society in America is we don’t have a permanent class of wage laborers. He thought that wage labor was something you pass through in your 20s and 30s when you’re accumulating enough money to set up on your own; so the idea was everyone will eventually be self-employed.

Do People Like to Work? Look at Prisons"

Q: So is this idea of a guaranteed basic income utopian?

A: Well, it remains to be seen. If it’s Utopian, it’s because we can’t get the politicians to do it, not because it won’t work. It seems like people have done the numbers, and there’s no economic reason why it couldn’t work.

Q: Well, it’s very expensive.

A: It’s expensive, but so is the system we have now. And there’s a major savings that you’ll have firing all those people who are assessing who is worthy of what.

Philosophically, I think that it’s really important to bear in mind two things. One is it’ll show people that you don’t have to force people to work, to want to contribute. It’s not that people resist work. People resist meaningless work; people resist stupid work; and people resist humiliating work.

But I always talk about prisons, where people are fed, clothed, they’ve got shelter; they could just sit around all day. But actually, they use work as a way of rewarding them. You know, if you don’t behave yourself, we won’t let you work in the prison laundry. I mean, people want to work. Nobody just wants to sit around, it’s boring.

So the first misconception we have is this idea that people are just lazy, and if they’re given a certain amount of minimal income, they just won’t do anything. Probably there’s a few people like that, but for the vast majority, it will free them to do the kind of work that they think is meaningful. The question is, are most people smart enough to know what they have to contribute to the world? I think most of them are.

Q: What Is Society Missing Without a Basic Income?

A: The other point we need to stress is that we can’t tell in advance who really can contribute what. We’re always surprised when we leave people to their own devices. I think one reason why we don’t have any of the major scientific breakthroughs that we used to have for much of the 19th and 20th centuries is because we have this system where everybody has to prove they already know what they’re going to create in this incredibly bureaucratized system.

Q: Because people need to be able to prove that they’ll get a return on the investment?

A: Exactly. So they have to get the grant, and prove that this would lead to this, but in fact, almost all the major breakthroughs are unexpected. It used to be we’d get bright people and just let them do whatever they want, and then suddenly, we’ve got the light bulb. Nowadays we don’t get breakthroughs like that because everybody’s got to spend all their time filling out paperwork. It’s that kind of paperwork that we’d be effectively getting rid of, the equivalent of that.

Another example I always give is the John Lennon argument. Why are there no amazing new bands in England anymore? Ever since the ’60s, it used to be every five, 10 years, we’d see an incredible band. I asked a lot of friends of mine, well, what happened? And they all said, well they got rid of the dole. All those guys were on the dole. Actually in Cockney rhyming slang, the word for dole is rock and roll — as in, “oh yeah, he’s on the rock and roll.” All rock bands started on public relief. If you give money to working class kids, a significant number of them will form bands, and a few of those bands will be amazing, and it will benefit the country a thousand times more than all of those kids would have done had they been lifting boxes or whatever they’re making them do now as welfare conditionality.

Q: And in the United States, the entire abstract expressionist movement, whatever you think of it — Mark Rothko, Jackson Pollock — was all on the WPA [Works Progress Administration], on the dole.

A: Absolutely, look at social theory. I remember thinking, why is it that Germany in the ’20s, you have Weber, Simmel, all these amazing thinkers? In France, you have this endless outpouring of brilliant people in the ’50s, Sartre… What was it about those societies that they produced so many brilliant thinkers? One person told me, well, there’s a lot of money — they just had these huge block grants given to anybody. And you know, again, 10 out of 11 of them will be people we’ve completely forgotten, but there’s always that one that’s going to turn out to be, you know Jacques Derrida, and the world changes because of some major social thinker who might otherwise have been a postman, or something like that."

[See also: http://maymay.net/blog/2014/04/20/david-graeber-on-death-by-bureaucracy-if-we-had-a-basic-income-we-wouldnt-need-to-decide-who-needs-food-and-who-doesnt/ ]
davidgraeber  2014  economics  universalbasicincome  productivity  wageslavery  labor  work  bullshitjobs  bureaucracy  switzerland  us  policy  government  creativity  art  music  anarchism  anarchy  socialism  libertarianism  libertarians  friedrichhayek  socialwelfare  namibia  democracy  markets  deirdremccloskey  donmccloskey  communitarianism  incomeinequality  inequality  motivation  ubi 
september 2014 by robertogreco
9 powerful lessons Punk Rock teaches you
"1. If you’re scared of failing you’ll never try.
One of the ethos punk teaches you is to just go for it, consequences be damned. Yes, that can be foolhardy, but success should be the byproduct of passion, not the goal.

2. Question everything, especially authority.
For many, punk rock is their intro into politics and corruption, mostly through reading Dead Kennedys lyrics and then having their minds blown by bands like Discharge and Crass. More importantly, punk shows us that not just politicians are to be questioned, but everyone in authority, including your parents.

3. You don’t have to be perfect.
The beauty of punk rock is that it is pure, raw emotion, an exposed nerve that doesn’t need to be slick and polished to get its point across. I mean, Sid Vicious was probably the world’s worst bassist but did that stop the Sex Pistols from making history? Hell. No. All punk asks is that you give it your all, and if you make a mistake then even better.

4. You’re an individual, so express it however you like.
It’s your hair, it’s your body. Do what you will with it. Just no Crocs, please.

5. Sometimes you’re better off doing it yourself.
The DIY philosophy implemented by punk rock was birthed from necessity, with bands and fans having to do everything on their own — including fanzines, record sleeves, etc. — knowing that no one was going to give them a hand. With that ideology, you can take on the world in all its aspects, since at the end of the day, the only person you can truly depend on is yourself.

6. The pit can be cathartic.
Especially as a youth, when your hormones are out of control and it seems like the world is against you, there is nothing better than getting out your frustration by violently hurtling yourself and other youths doing the exact same thing. In the end you feel like you just ran a marathon, which, depending on how many times you ran around the circle, you probably did.

7. Don’t judge a book by its cover.
Some of the nicest, gentlest, sweetest people you will ever meet will be wearing a studded leather jacket with liberty spikes atop their heads. Just because someone isn’t a cookie-cutter citizen doesn’t make them a threat, it just makes them different.

8. There is more out there than just punk rock.
Punk is the perfect gateway to other genres of music, since its family tree is thick with branches — some that lead to metal, some that lead to ska and reggae, some to hip-hop, etc. Diving into punk really means diving into music in general.

9. You are not alone.
The greatest gift punk rock offers is the fact that there are other people like you out there. There is nothing worse than feeling isolated, feeling like no one understands, and then — BAM! — here’s this music and this community that instantly gets you. It’s the reason you fell in love with it, and the reason that no matter what, you’ll always be punk at heart."
punk  risk  risktaking  failure  solidarity  individuality  authority  anarchy  anarchism  questioning  diy 
july 2014 by robertogreco
"Fleeting pockets of anarchy" Streetwork. The exploding school. | Catherine Burke - Academia.edu
"Colin Ward (1924–2010) was an anarchist and educator who, together with Anthony Fyson, was employed as education officer for the Town and Country Planning Association in the UK during the 1970s. He is best known for his two books about childhood, The Child in the City (1978) and The Child in the Country (1988). The book he co-authored with Fyson, Streetwork. The Exploding School (1973), is discussed in this article as illustrating in practical and theoretical terms Ward’s appreciation of the school as a potential site for extraordinary radical change in relations between pupils and teachers and schools and their localities. The article explores the book alongside the Bulletin of Environmental Education, which Ward edited throughout the 1970s. It argues that the literary and visual images employed in the book and the bulletins contributed to the powerful positive representation of the school as a site of potential radical social change. Finally, it suggests that “fleeting pockets of anarchy” continue to exist in the lives of children through social networking and virtual environments that continue to offer pedagogical possibilities for the imaginative pedagogue."



"Paul Goodman’s work had particular relevance to the development of ideas expressed in Streetwork. Through his fiction, Goodman developed the idea of the “exploding school” which realised the city as an educator. Playing with the notion of the school trip as traditionally envisaged, he created an image of city streets as host to a multitude of small peripatetic groups of young scholars and their adult shepherds. This image was powerfully expressed in Goodman’s 1942 novel, TheGrand Piano; or, The Almanac of Alienation.

Ward quotes extensively from this novel in Streetwork because the imagery and vocabulary so clearly articulate a view of the city and the school that is playfully subversive yet imaginable. In a dialogue between a street urchin and a professor, Goodman has the elder explain:
this city is the only one you’ll ever have and you’ve got to make the best of it. On the other hand, if you want to make the best of it, you’ve got to be able to criticize it and change it and circumvent it . . . Instead of bringing imitation bits of the city into a school building, let’s go at our own pace and get out among the real things. What I envisage is gangs of half a dozen starting at nine or ten years old, roving the Empire City (NY) with a shepherd empowered to protect them, and accumulating experiences tempered to their powers . . . In order to acquire and preserve a habit of freedom, a kid must learn to circumvent it and sabotage it at any needful point as occasion arises . . . if you persist in honest service, you will soon be engaging in sabotage.

Inspired by such envisaged possibilities, Ward came to his own view of anarchism, childhood and education. Sabotage was a function of the transformational nature of education when inculcated by the essential elements of critical pedagogy. In this sense, anarchism was not some future utopian state arrived at through a once-and-for-all, transformative act of revolution; it was rather a present-tense thing, always-already “there” as a thread of social life, subversive by its very nature – one of inhabiting pockets of resistance, questioning, obstructing; its existence traceable through attentive analysis of its myriad ways and forms.

Colin Ward was a classic autodidact who sought connections between fields of knowledge around which academic fences are too often constructed. At the heart of his many enthusiasms was an interest in the meaning and making of space and place, as sites for creativity and learning."



"Fleeting pockets of anarchy and spaces of educational opportunity

The historian of childhood John Gillis has borrowed the notion of the “islanding of children” from Helgar and Hartmut Zeiher as a metaphor to describe how contemporary children relate, or do not relate, to the urban environments that they experience in growing up. Gillis quotes the geographer David Harvey, who has noted that children could even be seen to inhabit islands within islands, while “the internal spatial ordering of the island strictly regulates and controls the possibility of social change and history”. This could so easily be describing the modern school. According to Gillis, “archipelagoes of children provide a reassuring image of stasis for mainlands of adults anxious about change”.

Since the publication of Streetwork, the islanding of childhood has increased, not diminished. Children move – or, more accurately, are moved – from place to place, travelling for the most part sealed within cars. This prevents them encountering the relationships between time and space that Ward believed essential for them to be able to embark on the creation of those fleeting pockets of anarchy that were educational, at least in the urban environment. Meanwhile, the idea of environmental education has lost the urban edge realised fleetingly by Ward and Fyson during the1970s. Environmental education has become closely associated with nature and the values associated with natural elements and forces

If the curriculum of the school has become an island, we might in a sense begin to see the laptop or iPad as the latest islanding, or at least fragmenting, device. Ward and Fyson understood the importance of marginal in-between spaces in social life,where they believed creative flourishing was more likely to occur than in the sanctioned institution central spaces reflecting and representing state authority. This was, they thought, inevitable and linked to play, part of what it was to be a child. The teacher’s job was to manage that flourishing as well as possible, by responding to the opportunities continually offered in the marginal spaces between subjects in the curriculum and between school and village, city or town. They believed that such spaces offered educational opportunities that, if enabled to flourish through the suggested pedagogy of Streetwork and the implications of the exploding school, might enrich lives and environments across the generations. It was in the overlooked or apparently uninteresting spaces of the urban environment that teachers, with encouragement, might find a rich curriculum. Today, we might observe such “fleeting pockets of anarchy” in the in-between spaces of social media, which offer as yet unimagined opportunities and challenges for educational planners to expand the parameters of school and continue to define environmental education as radical social and urban practice."
colinward  cityasclassroom  anarchism  tonyfyson  streetwork  2014  catherineburke  education  unschooling  deschooling  1970s  society  theexplodingschool  children  socialnetworking  pedagogy  johngillis  urban  urbanism  islanding  parenting  experience  agesegregation  safety  anarchy  sabotage  subversion  autodidacts  autodidacticism  criticalpedagogy  childhood  learning  paulgoodman  freedom  interdisciplinary  transdisciplinary  cities  resistance  questioning  obstructing  obstruction  revolution  lewismumford  ivanillich  paulofreire  peterkropotkin  patrickgeddes  autodidactism  living  seeing  nationalism  separatism  johnholt  youth  adolescence  everyday  observation  participatory  enironmentaleducation  experientiallearning  place  schools  community  communities  context  bobbray  discovery  discoverylearning  hamescallaghan  blackpapers  teaching  kenjones  radicalism  conformity  control  restrictions  law  legal  culture  government  policy  spontaneity  planning  situationist  cocreation  place-basededucation 
july 2014 by robertogreco
What Happened? | The Reykjavik Grapevine
"Q: Why did you decide against running for a second term?

A: Because the Best Party is a surprise party. And surprise parties can only go on for so long. You can’t stand up in the middle of a party and yell: “surprise!” That’s absurd. No one would be surprised. The party is already in full swing. Parties that just keep on going, without any element of surprise, they’re just normal parties. And the Best Party was never meant to be a normal party.

Besides that, there is a certain flaw to the Best Party, in that it isn’t a democratic party. It does not play by those rules, and it’s important that it doesn’t. If I were to run again that would have to change. And then it wouldn’t be the Best Party. And I’m not interested in that.

Q: You’ve said the political system is in need of a massive reformation—“a full scale cultural revolution,” as you called it when we interviewed you before the last election. Was the party’s non-democratic nature an attempt to circumvent that system, to instil changes?

A: Exactly. You can think of the Best Party as an intervention. An intervention is temporary; the counsellor doesn’t stay on the family’s couch while it is in the recovery process."



"Q: What about your own beliefs and expectations? Did you compromise them? Did you ever have to stand for something you didn’t believe in, to go against your principles?

A: No, never. I have never done that. I have never gone against my conscience or acted contrary to my beliefs. I know that in life, you sometimes have to swallow bitter pills, that’s just the way it is. Regardless, I have never lied. I have not been dishonest. Even when that was an easy option. I have rather opted for honesty, to admitting that I do not know the answer to a question, rather than telling a lie or diverting the conversation."



"12 STEPS TO DEMOCRACY

Q: You’ve said that you modelled the party after AA…

A: Yes. I really like the philosophy behind AA. It’s very unique; it’s really a lifestyle of sorts that the members adopt. And it seems to work. You never hear anything about a scandal connected to AA. The organisation receives donations and handles money, but you never hear about a charter somewhere that was misappropriating funds or anything of the sort… that type of thing doesn’t seem to happen in AA. This indicates that the programme and the organisation work, that it’s healthy.

The Best Party is built like a 12-step programme—you could call it a political 12-step programme, or a 12-step programme for democracy. I think this is one of the reasons why the Best Party works better than your average protest party or joke party. Those parties don’t work. They have no ideology to build on, no philosophy to ground them. Their basis is often an emotion, like rage, or plain tomfoolery."



There are lots of great ideas out there. But they get misunderstood. And the cause is more often than not simple human frailty, which the theories don’t account for, because they exist solely on the ideological plane, without taking into account emotions and error. Just look at our best thinkers over the past few centuries. From Schopenhauer and Nietzsche to Marx and Engels. Their ideas led to a lot of misunderstanding, a lot of horror. Schopenhauer was Hitler’s favourite philosopher. Karl Marx created communism because he was outraged by how the underclass was being treated. But then, their theories eventually inspired all sorts of atrocities, events and ideas that in no way reflect their intentions.

We thus figured that the best ideology would be no ideology, save for the one espoused by the AA: Powerlessness, humility, frailty. To realise that we don’t have all the solutions.

And Taoism. Taoism has definitely been an influence.

ORTHODOX ANARCHISTS

Q: What about anarchism? You’ve proclaimed on many occasions that you were an anarchist…

A: "To me, anarchism and Taoism represent the same idea. The only difference is that anarchism went the way of any other ideology. It was written down and demarcated, what counted as anarchism and what didn’t—and in that instant, it fell dead.

You can’t be an anarchist if you’re this way or the other. And in effect, this is oppressive. Take straight edge, a really cool movement that sprang up right in the heart of consumer culture preaching different values, preaching health. All of the sudden, you could be cool and a punker without always being wasted. But that quickly turned into a kind of elitism, the group instated rules and even turned to violence against outsiders who didn’t share their outlook. This is a clear example of something that started as a positive force, but quickly turned negative. And it’s of course due to human error and selfishness, frailty and all that crap.

Q: It became an orthodoxy?

A: So easily! And this is why when I say I’m an anarchist, it´s not because anarchism is some perfect ideology, but because there is no perfect ideology.

The whole idea—what’s important—boils down to the right to remain an individual within a community, to be able to live your life as you will so long as you’re not stepping on anyone else. That you can live in peace, whether you’re a homosexual or like to smoke cannabis or whatever, so long as you don’t disturb others. And that is the only ideology that matters."
jóngnarr  iceland  politics  2014  punk  anarchism  ephemeral  intervention  temporary  pop-ups  bestparty  humility  reykjavík  taoism  anarchy  ideology  frailty  powerlessness  ephemerality 
june 2014 by robertogreco
I Am Waiting by Lawrence Ferlinghetti : The Poetry Foundation
"I am waiting for my case to come up
and I am waiting
for a rebirth of wonder
and I am waiting for someone
to really discover America
and wail
and I am waiting
for the discovery
of a new symbolic western frontier
and I am waiting
for the American Eagle
to really spread its wings
and straighten up and fly right
and I am waiting
for the Age of Anxiety
to drop dead
and I am waiting
for the war to be fought
which will make the world safe
for anarchy
and I am waiting
for the final withering away
of all governments
and I am perpetually awaiting
a rebirth of wonder

… [continues]"

[via: "thanks to @sarahmarriage for a bittersweet reminder that this poem exists: http://www.poetryfoundation.org/poem/171598

sometimes I think ferlinghetti is holding on to a set of poems, to come out just after, which he will title "a middle village of the soul."

this is basically headcanon to me.

this is a thought I've had for awhile, only bolstered by a trip I took there in 2009. https://www.flickr.com/photos/jannon/sets/72157622468064932/ … (lots of details buried there)

https://twitter.com/jannon/status/460238320220786688
https://twitter.com/jannon/status/460239482009419776
https://twitter.com/jannon/status/460239566235271168
https://twitter.com/jannon/status/460240453057904640
https://twitter.com/jannon/status/460240675217608704
https://twitter.com/jannon/status/460241476858171392 ]
poems  via:jannon  poetry  lawrenceferlinghetti  1958  waiting  hope  patience  progress  wonder  eternity  perpetuity  us  americas  newworld  nationalism  anarchy  newworldorder  salvation  rapture  purgatory  rebirth 
april 2014 by robertogreco
The Tyranny of Structurelessness (Jo Freeman)
[Already bookmarked another version of this: https://pinboard.in/u:robertogreco/b:d3995eef07ce . Thanks to Max for resurfacing today.]

"Unstructured groups may be very effective in getting women to talk about their lives; they aren’t very good for getting things done. It is when people get tired of “just talking” and want to do something more that the groups flounder, unless they change the nature of their operation. Occasionally, the developed informal structure of the group coincides with an available need that the group can fill in such a way as to give the appearance that an unstructured group “works.” That is, the group has fortuitously developed precisely the kind of structure best suited for engaging in a particular project.

While working in this kind of group is a very heady experience, it is also rare and very hard to replicate. There are almost inevitably four conditions found in such a group:

1) It is task oriented. Its function is very narrow and very specific, like putting on a conference or putting out a newspaper. It is the task that basically structures the group. The task determines what needs to be done and when it needs to be done. It provides a guide by which people can judge their actions and make plans for future activity.

2) It is relatively small and homogeneous. Homogeneity is necessary to ensure that participants have a “common language” or interaction. People from widely different backgrounds may provide richness to a consciousness-raising group where each can learn from the others’ experience, but too great a diversity among members of a task-oriented group means only that they continually misunderstand each other. Such diverse people interpret words and actions differently. They have different expectations about each other’s behavior and judge the results according to different criteria. If everyone knows everyone else well enough to understand the nuances, these can be accommodated. Usually, they only lead to confusion and endless hours spent straightening out conflicts no one ever thought would arise.

3) There is a high degree of communication. Information must be passed on to everyone, opinions checked, work divided up, and participation assured in the relevant decisions. This is only possible if the group is small and people practically live together for the most crucial phases of the task. Needless to say, the number of interactions necessary to involve everybody increases geometrically with the number of participants. This inevitably limits group participants to about five, or excludes some from some of the decisions. Successful groups can be as large as 10 or 15, but only when they are in fact composed of several smaller subgroups which perform specific parts of the task, and whose members overlap with each other so that knowledge of what the different subgroups are doing can be passed around easily.

4) There is a low degree of skill specialization. Not everyone has to be able to do everything, but everything must be able to be done by more than one person. Thus no one is indispensable. To a certain extent, people become interchangeable parts."



"Once the movement no longer clings tenaciously to the ideology of “structurelessness,” it is free to develop those forms of organization best suited to its healthy functioning. This does not mean that we should go to the other extreme and blindly imitate the traditional forms of organization. But neither should we blindly reject them all. Some of the traditional techniques will prove useful, albeit not perfect; some will give us insights into what we should and should not do to obtain certain ends with minimal costs to the individuals in the movement. Mostly, we will have to experiment with different kinds of structuring and develop a variety of techniques to use for different situations. The Lot System is one such idea which has emerged from the movement. It is not applicable to all situations, but is useful in some. Other ideas for structuring are needed. But before we can proceed to experiment intelligently, we must accept the idea that there is nothing inherently bad about structure itself — only its excess use.

While engaging in this trial-and-error process, there are some principles we can keep in mind that are essential to democratic structuring and are also politically effective:

1) Delegation of specific authority to specific individuals for specific tasks by democratic procedures. Letting people assume jobs or tasks only by default means they are not dependably done. If people are selected to do a task, preferably after expressing an interest or willingness to do it, they have made a commitment which cannot so easily be ignored.

2) Requiring all those to whom authority has been delegated to be responsible to those who selected them. This is how the group has control over people in positions of authority. Individuals may exercise power, but it is the group that has ultimate say over how the power is exercised.

3) Distribution of authority among as many people as is reasonably possible. This prevents monopoly of power and requires those in positions of authority to consult with many others in the process of exercising it. It also gives many people the opportunity to have responsibility for specific tasks and thereby to learn different skills.

4) Rotation of tasks among individuals. Responsibilities which are held too long by one person, formally or informally, come to be seen as that person’s “property” and are not easily relinquished or controlled by the group. Conversely, if tasks are rotated too frequently the individual does not have time to learn her job well and acquire the sense of satisfaction of doing a good job.

5) Allocation of tasks along rational criteria. Selecting someone for a position because they are liked by the group or giving them hard work because they are disliked serves neither the group nor the person in the long run. Ability, interest, and responsibility have got to be the major concerns in such selection. People should be given an opportunity to learn skills they do not have, but this is best done through some sort of “apprenticeship” program rather than the “sink or swim” method. Having a responsibility one can’t handle well is demoralizing. Conversely, being blacklisted from doing what one can do well does not encourage one to develop one’s skills. Women have been punished for being competent throughout most of human history; the movement does not need to repeat this process.

6) Diffusion of information to everyone as frequently as possible. Information is power. Access to information enhances one’s power. When an informal network spreads new ideas and information among themselves outside the group, they are already engaged in the process of forming an opinion — without the group participating. The more one knows about how things work and what is happening, the more politically effective one can be.

7) Equal access to resources needed by the group. This is not always perfectly possible, but should be striven for. A member who maintains a monopoly over a needed resource (like a printing press owned by a husband, or a darkroom) can unduly influence the use of that resource. Skills and information are also resources. Members’ skills can be equitably available only when members are willing to teach what they know to others.

When these principles are applied, they ensure that whatever structures are developed by different movement groups will be controlled by and responsible to the group. The group of people in positions of authority will be diffuse, flexible, open, and temporary. They will not be in such an easy position to institutionalize their power because ultimate decisions will be made by the group at large, The group will have the power to determine who shall exercise authority within it."
feminism  groups  groupdynamics  power  control  social  politics  jofreeman  anarchy  anarchism  consensus  democracy  delegation  responsibility  elitism  politicalimpotence  decisionmaking  authority  leadership  administration  organizations  structure  structurelessness 
march 2014 by robertogreco
In Conversation with Raoul Vaneigem | e-flux
"HUO: You have written a lot on life, not survival. What is the difference?

RV: Survival is budgeted life. The system of exploitation of nature and man, starting in the Middle Neolithic with intensive farming, caused an involution in which creativity—a quality specific to humans—was supplanted by work, by the production of a covetous power. Creative life, as had begun to unfold during the Paleolithic, declined and gave way to a brutish struggle for subsistence. From then on, predation, which defines animal behavior, became the generator of all economic mechanisms.

HUO: Today, more than forty years after May ‘68, how do you feel life and society have evolved?

RV: We are witnessing the collapse of financial capitalism. This was easily predictable. Even among economists, where one finds even more idiots than in the political sphere, a number had been sounding the alarm for a decade or so. Our situation is paradoxical: never in Europe have the forces of repression been so weakened, yet never have the exploited masses been so passive. Still, insurrectional consciousness always sleeps with one eye open. The arrogance, incompetence, and powerlessness of the governing classes will eventually rouse it from its slumber, as will the progression in hearts and minds of what was most radical about May 1968."



"RV: The moralization of profit is an illusion and a fraud. There must be a decisive break with an economic system that has consistently spread ruin and destruction while pretending, amidst constant destitution, to deliver a most hypothetical well-being. Human relations must supersede and cancel out commercial relations. Civil disobedience means disregarding the decisions of a government that embezzles from its citizens to support the embezzlements of financial capitalism. Why pay taxes to the bankster-state, taxes vainly used to try to plug the sinkhole of corruption, when we could allocate them instead to the self-management of free power networks in every local community? The direct democracy of self-managed councils has every right to ignore the decrees of corrupt parliamentary democracy. Civil disobedience towards a state that is plundering us is a right. It is up to us to capitalize on this epochal shift to create communities where desire for life overwhelms the tyranny of money and power. We need concern ourselves neither with government debt, which covers up a massive defrauding of the public interest, nor with that contrivance of profit they call “growth.” From now on, the aim of local communities should be to produce for themselves and by themselves all goods of social value, meeting the needs of all—authentic needs, that is, not needs prefabricated by consumerist propaganda."



"RV: The crisis of the ‘30s was an economic crisis. What we are facing today is an implosion of the economy as a management system. It is the collapse of market civilization and the emergence of human civilization. The current turmoil signals a deep shift: the reference points of the old patriarchal world are vanishing. Percolating instead, still just barely and confusedly, are the early markers of a lifestyle that is genuinely human, an alliance with nature that puts an end to its exploitation, rape, and plundering. The worst would be the unawareness of life, the absence of sentient intelligence, violence without conscience. Nothing is more profitable to the racketeering mafias than chaos, despair, suicidal rebellion, and the nihilism that is spread by mercenary greed, in which money, even devalued in a panic, remains the only value."



"HUO: My interviews often focus on the connections between art and architecture/urbanism, or literature and architecture/urbanism. Could you tell me about the Bureau of Unitary Urbanism?

RV: That was an idea more than a project. It was about the urgency of rebuilding our social fabric, so damaged by the stranglehold of the market. Such a rebuilding effort goes hand in hand with the rebuilding by individuals of their own daily existence. That is what psychogeography is really about: a passionate and critical deciphering of what in our environment needs to be destroyed, subjected to détournement, rebuilt.

HUO: In your view there is no such thing as urbanism?

RV: Urbanism is the ideological gridding and control of individuals and society by an economic system that exploits man and Earth and transforms life into a commodity. The danger in the self-built housing movement that is growing today would be to pay more attention to saving money than to the poetry of a new style of life.

HUO: How do you see cities in the year 2009? What kind of unitary urbanism for the third millennium? How do you envision the future of cities? What is your favorite city? You call Oarystis the city of desire. Oarystis takes its inspiration from the world of childhood and femininity. Nothing is static in Oarystis. John Cage once said that, like nature, “one never reaches a point of shapedness or finishedness. The situation is in constant unpredictable change.”2 Do you agree with Cage?

RV: I love wandering through Venice and Prague. I appreciate Mantua, Rome, Bologna, Barcelona, and certain districts of Paris. I care less about architecture than about how much human warmth its beauty has been capable of sustaining. Even Brussels, so devastated by real estate developers and disgraceful architects (remember that in the dialect of Brussels, “architect” is an insult), has held on to some wonderful bistros. Strolling from one to the next gives Brussels a charm that urbanism has deprived it of altogether. The Oarystis I describe is not an ideal city or a model space (all models are totalitarian). It is a clumsy and naïve rough draft for an experiment I still hope might one day be undertaken—so I agree with John Cage. This is not a diagram, but an experimental proposition that the creation of an environment is one and the same as the creation by individuals of their own future."



"HUO: Will museums be abolished? Could you discuss the amphitheater of memory? A protestation against oblivion?

RV: The museum suffers from being a closed space in which works waste away. Painting, sculpture, music belong to the street, like the façades that contemplate us and come back to life when we greet them. Like life and love, learning is a continuous flow that enjoys the privilege of irrigating and fertilizing our sentient intelligence. Nothing is more contagious than creation. But the past also carries with it all the dross of our inhumanity. What should we do with it? A museum of horrors, of the barbarism of the past? I attempted to answer the question of the “duty of memory” in Ni pardon, ni talion [Neither Forgiveness Nor Retribution]"

[long quote]

HUO: Learning is deserting schools and going to the streets. Are streets becoming Thinkbelts? Cedric Price’s Potteries Thinkbelt used abandoned railroads for pop-up schools. What and where is learning today?

RV: Learning is permanent for all of us regardless of age. Curiosity feeds the desire to know. The call to teach stems from the pleasure of transmitting life: neither an imposition nor a power relation, it is pure gift, like life, from which it flows. Economic totalitarianism has ripped learning away from life, whose creative conscience it ought to be. We want to disseminate everywhere this poetry of knowledge that gives itself. Against school as a closed-off space (a barrack in the past, a slave market nowadays), we must invent nomadic learning.

HUO: How do you foresee the twenty-first-century university?

RV: The demise of the university: it will be liquidated by the quest for and daily practice of a universal learning of which it has always been but a pale travesty.

HUO: Could you tell me about the freeness principle (I am extremely interested in this; as a curator I have always believed museums should be free—Art for All, as Gilbert and George put it).

RV: Freeness is the only absolute weapon capable of shattering the mighty self-destruction machine set in motion by consumer society, whose implosion is still releasing, like a deadly gas, bottom-line mentality, cupidity, financial gain, profit, and predation. Museums and culture should be free, for sure, but so should public services, currently prey to the scamming multinationals and states. Free trains, buses, subways, free healthcare, free schools, free water, air, electricity, free power, all through alternative networks to be set up. As freeness spreads, new solidarity networks will eradicate the stranglehold of the commodity. This is because life is a free gift, a continuous creation that the market’s vile profiteering alone deprives us of."
raoulvaneigem  art  politics  economics  life  living  situationist  humans  consumerism  learning  education  unschooling  deschooling  curiosity  power  anarchism  anarchy  totalitarianism  creativity  johncage  détournement  psychogeography  models  derive  servitude  love  oarystis  humanity  everyday  boredom  productivity  efficiency  time  temporality  money  desire  chaos  solidarity  networks  guydebord  freedom  freeness  museums  culture  hansulrichobrist  2009  nomadiclearning  lcproject  openstudioproject  work  labor  artleisure  leisure  leisurearts  artwork  profiteering  explodingschool  cityasclassroom  flow  universallearning  cedricprice  thinkbelts  dérive  shrequest1 
january 2014 by robertogreco
Johnny Rotten : "Le punk n'était ni un manifeste ni une mode"
"Qu'est-ce que cela vous fait de voir le mouvement punk muséifié ?

John Lydon : Je suis conscient des enjeux ou des problèmes que cela peut poser. Le punk a tellement été victime d'erreurs d'interprétation, particulièrement en Grande-Bretagne, sous l'influence des torchons de Rupert Murdoch. Je ne connais pas le responsable de l'exposition ni son contenu, mais j'espère que des éléments de vérité en sortiront. Sinon, j'aurai deux mots à lui dire. Après tout, je suis le présumé roi du punk. Non, je SUIS le roi du punk !

Quelles ont été les erreurs les plus courantes à propos du punk ?

Il ne s'agissait pas d'un manifeste ni d'une mode vestimentaire. Le punk est un état d'esprit ouvert à de nouvelles idées, avec la volonté de continuellement évoluer, de chercher la prochaine étape, pas seulement en musique mais dans le monde autour de nous. Quand j'ai écrit les chansons des Sex Pistols, il ne s'agissait pas de parler du chaos pour l'amour du chaos, mais de dire que le gouvernement et les institutions nous induisaient en erreur.

Pour certains, il y avait une contradiction entre votre façon de crier "No Future" (pas d'avenir) et l'autre slogan du punk, "Do it yourself" (faites-le vous-mêmes)...

Comment cela peut-il être contradictoire ? Il ne peut y avoir d'avenir à moins de faire les choses par soi-même. A la fin de God Save the Queen, le refrain répète "No future for you", car c'est ce qui nous attend quand on ne fait rien. Il y a là-dedans beaucoup d'ironie, comme dans Pretty Vacant. Je ne me suis jamais considéré comme mignon (pretty), ni vide (vacant) !

Etiez-vous conscient de changer les mentalités ?

Je ne le faisais pas particulièrement pour cela. J'essayais d'abord de changer ma propre vie, de ne pas accepter de ne pas avoir de débouché. "No future", c'est ce que le gouvernement offrait à des gens comme moi, venus de la classe ouvrière. Le système scolaire vous maintenait dans votre condition sociale. "Contentez-vous de ces rares boulots." Eh bien, M. Rotten ne s'est pas contenté de ça..."
sexpistols  johnnrotten  punk  meaning  unschooling  deschooling  anarchism  anarchy  johnlydon 
october 2013 by robertogreco
Claire Fontaine on “human strike” | Artists Space
"Founded in 2004, the Paris-based collective artist Claire Fontaine declares a position as a “readymade artist.” Having assumed the name of a popular French brand of notebooks, her practice centers on the production of works in neon, video, sculpture, painting and text. Her version of neo-conceptual art implicates the exchangeability and disintegration of notions of authorship. Her position stems from the awareness of the shared condition of political impotence and the crisis of singularity within contemporary society today.

Over recent years Claire Fontaine has elaborated on – through texts and artworks – the concept of “human strike.” She writes that:
“The term ‘human strike’ was forged to name a revolt against what is reactionary even – and above all – inside the revolt itself. It defines a type of strike that involves the whole life and not only its professional side, that acknowledges exploitation in all the domains and not only at work. Even the notion of work comes out modified if seen from the ethical prism of human strike: activities that seem to be innocent services and loving obligations to keep the family or the couple together reveal themselves as vulgar exploitation. Human strike is a movement that could potentially contaminate anyone and that attacks the foundations of life in common, its subject isn’t the proletarian or the factory worker but the whatever singularity that everyone is. This movement isn’t there to reveal the exceptionality or the superiority of a group on another but to unmask the whateverness of everybody as the open secret that social classes hide.”


In the context of the exhibition Anarchism Without Adjectives: On the Work of Christopher D’Arcangelo (1975-1979), Claire Fontaine will deliver a talk on the notion of “human strike.”
clairefontaine  art  activism  anarchism  anarchy  resistance  readymade  2011  labor  strike  humanstrike  whateverness  via:soulellis 
october 2013 by robertogreco
Anarchists Rejoice: Hierarchy is Bad for Your Health | Critical-Theory.com
"In this video, Robert Sapolsky, discusses his research of hierarchy in baboons troops. Sapolsky, a neuroendocrinologist, found that baboons with lower social ranks had higher levels of stress hormones which can cause problems with blood pressure, the immune and reproductive systems, and brain chemistry resembling that of the clinically depressed.

Baboon troops usually have strong social hierarchy, with alpha males going around beating the shit out of lesser baboons and sexually assaulting the females.

But in an unexpected development, many of the alpha males in the troop Sapolsky studied died after coming into contact with tuberculosis-tainted meat. What was left of the troop was the more socially-attuned baboons who, rather than torturing their comrades, preferred to groom them and, you know, chill. Wandering baboons that joined the troops from elsewhere, who generally fall into the “raging dick” category, were eventually assimilated and, like their troop-mates, learned to hang with the bros.

As a result, Sapolsky found that the troop’s overall levels of stress hormones, blood pressure, and anxiety decreased."

[Direct link to video: http://www.youtube.com/watch?v=A4UMyTnlaMY ]
hierarchy  horizontality  verticality  social  organiztions  stress  health  robertsapolsky  baboons  society  anarchism  anarchy  torture  alphamales  hangingout 
august 2013 by robertogreco
Chris Hedges: As a Socialist, I Have No Voice in the Mainstream - Pt 6 of 7
"I think we’re in this kind of strange period when the language we use to describe our economic and political system no longer matches the reality. I mean, laissez-faire capitalism—we don’t live in a system of laissez-faire capitalism when the federal government bails out these institutions to the tunes of trillions of dollars and then keeps pumping out free money from the Fed and handing it to—that’s not laissez-faire capitalism. And yet I’m sure that if you went to Wharton or Harvard Business School, they would still be teaching this fictional system. And we haven’t yet moved into a period where the vocabulary we use to describe our reality matches that reality. And that’s always a revolutionary period, because there’s a disconnect between the way we speak about ourselves and the way we actually function. And that’s where we are. And so we in many ways are searching for the words to describe what’s happening to us and then to articulate another vision of where we want to go. And we haven’t gotten there yet."

[via: http://scudmissile.tumblr.com/post/56796659481/i-think-were-in-this-kind-of-strange-period-when ]

[The rest in the series at The Real News website with transcripts:
part 1 http://therealnews.com/t2/index.php?option=com_content&task=view&id=31&Itemid=74&jumival=10441
part 2 http://therealnews.com/t2/index.php?option=com_content&task=view&id=31&Itemid=74&jumival=10449
part 3 http://therealnews.com/t2/index.php?option=com_content&task=view&id=31&Itemid=74&jumival=10456
part 4 http://therealnews.com/t2/index.php?option=com_content&task=view&id=31&Itemid=74&jumival=10461
part 5 http://therealnews.com/t2/index.php?option=com_content&task=view&id=31&Itemid=74&jumival=10468
part 7 http://therealnews.com/t2/index.php?option=com_content&task=view&id=31&Itemid=74&jumival=10486

And on Youtube:
part 1 http://www.youtube.com/watch?v=p1JF94vovww
part 2 http://www.youtube.com/watch?v=XR0oGJ2yrmc
part 3 http://www.youtube.com/watch?v=5vWcyetC3CI
part 4 http://www.youtube.com/watch?v=GCjMdOo7KkY
part 5 http://www.youtube.com/watch?v=Ff-G0DPkBv8
part 6 http://www.youtube.com/watch?v=OX6n861Gu6Q
part 7 http://www.youtube.com/watch?v=hNm_GAIXOWw ]
change  revolution  chrishedges  socialism  economics  language  capitalism  corporatism  environment  sustainability  2013  ows  occupywallstreet  politics  bailouts  corporatesocialism  businessschools  corruption  society  reality  transition  disconnect  nationalization  coldwar  neoliberalism  activism  socialunrest  socialactivism  movements  barackobama  trends  pauljay  elites  elitism  liberalelite  justice  gender  multiculturalism  identitypolitics  workingclass  nafta  outsourcing  stagnation  labor  wallstreet  finance  power  us  history  poverty  journalism  radicalism  radicalization  class  nytimes  socialjustice  goldmansachs  moralimperative  ralphnader  alternative  christiananarchism  anarchism  anarchy  richardnixon 
july 2013 by robertogreco
The Republic of Užupis: Bohemia in Lithuania
"In 1995, a group of Lithuanian artists and intellectuals erected a statue of Frank Zappa in the nation’s capital Vilnius. Two years later, on April Fool’s Day 1997, the city’s bohemian quarter declared itself an independent Republic, replete with approximately 12 man army."



"Užupis has been an independent Republic revolving around art and culture ever since. It now holds feasts, firework shows and open-air art exhibitions. The current mayor of Vilnius not only tolerates but supports the Republic and even takes part in their events. Užupis currently has four honorary citizens – Jonas Mekas, Dalai Lama, Ugnė Karvelis, and Zenonas Šteinys.

To read about another historical example of a republic intended as a bohemian utopia, follow the link to our article on the Free State of Fiume (1919-1920)."
1995  1997  vilnius  lithuania  užupis  anarchism  independence  micronations  frankzappa  jonasmekas  dalailama  ugnėkarvelis  zenonasŠteinys  fiume  governance  anarchy  culture 
july 2013 by robertogreco
Gabriele D’Annunzio and the Free State of Fiume
"With the Anarchist experiment, pirate utopia and artistic haven, The Free State of Fiume was a strange episode of European history. It was made all the more curious by its relative historical obscurity and today still little is known, yet it is an incredible story from what has been discovered."
anarchism  anarchy  history  italy  fiume  pirates  gabrieled'Annunzio 
july 2013 by robertogreco
Subject, Theory, Practice: An Architecture of Creative Engagement on Vimeo
“Tell me to what you pay attention and I will tell you who you are.” José Ortega y Gasset

A 'manifesto' for the curious architect/designer/artist in search of depth, but in love with plenty, in the saturated world of the 21st Century.

"In a world where grazing is the norm, in which the bitesize is the ideal that conflates ease of consumption with value, where yoghurts are increased in sales price by being reduced in size and packaged like medicines, downed in one gulp; in a world where choice is a democratic obligation that obliterates enjoyment, forced on consumers through the constant tasting, buying and trying of ever more gadgets; a world in which thoughts, concepts -entire lives- are fragmented into the instantaneous nothings of tweets and profile updates; it is in this world, where students of architecture graze Dezeen dot com and ArchDaily, hoovering up images in random succession with no method of differentiation or judgement, where architects -like everyone else- follow the dictum ‘what does not fit on the screen, won’t be seen’, where attentions rarely span longer than a minute, and architectural theory online has found the same formula as Danone’s Actimel (concepts downed in one gulp, delivered in no longer than 300 words!), conflating relevance with ease of consumption; it is in this world of exponentially multiplying inputs that we find ourselves looking at our work and asking ‘what is theory, and what is practice?’, and finding that whilst we yearn for the Modernist certainties of a body of work, of a lifelong ‘project’ in the context of a broader epoch-long ‘shared project’ on the one hand, and the ideas against which these projects can be critically tested on the other; we are actually embedded in an era in which any such oppositions, any such certainties have collapsed, and in which it is our duty –without nostalgia, but with bright eyes and bushy tails untainted by irony- to look for new relationships that can generate meaning, in a substantial manner, over the course of a professional life.

This film is a short section through this process from May 2012."

This montage film is based on a lecture delivered by Madam Studio in May of 2012 at Gent Sint-Lucas Hogeschool Voor Wetenschap & Kunst.

A Madam Studio Production by Adam Nathaniel Furman and Marco Ginex

[via: https://twitter.com/a_small_lab/status/310914404038348800 ]
via:chrisberthelsen  joséortegaygasset  theory  architecture  cv  media  dezeen  archdaily  practice  nostalgia  actimel  marcoginex  2013  tcsnmy  understanding  iteration  darkmatter  certainty  postmodernism  modernism  philosophy  relationships  context  meaningmaking  meaning  lifelongproject  lcproject  openstudioproject  relevance  consumption  canon  streams  internet  filtering  audiencesofone  film  adamnathanielfurman  creativity  bricolage  consumerism  unschooling  deschooling  education  lifelonglearning  curation  curating  blogs  discourse  thinking  soundbites  eyecandy  order  chaos  messiness  ephemerality  ephemeral  grandnarratives  storytelling  hierarchies  hierarchy  authority  rebellion  criticism  frameofdebate  robertventuri  taste  aura  highbrow  lowbrow  waywards  narrative  anarchism  anarchy  feedback  feedbackloops  substance  values  self  thewho  thewhat  authenticity  fiction  discussion  openended  openendedstories  process 
march 2013 by robertogreco
No priests, no temples – Briarpatch Magazine
"Spiritual practices are often concerned with transcendence, but I like to make a distinction between vertical transcendence and horizontal transcendence. Vertical transcendence is when we’re working so that I can connect with something bigger than myself, which can be self-serving and self-focused. Horizontal transcendence, however, involves a recognition that my devotion to your freedom creates the conditions for my own freedom. It’s about a relational, cultural awakening, rather than a personal awakening."
via:selinjessa  horizontality  horizontalidad  verticality  flatness  transcendence  interdependence  2011  yoga  michaelstone  spirituality  anarchism  anarchy  conviviality  mutualaid 
march 2013 by robertogreco
Horizontalidad - Wikipedia
"Horizontality or horizontalism is a social relationship that advocates the creation, development, and maintenance of social structures for the equitable distribution of management power. These structures and relationships function as a result of dynamic self-management, involving the continuity of participation and exchange between individuals to achieve the larger desired outcomes of the collective whole."

"As a specific term, horizontalidad is attributed to the radical movements that sprouted in December 2001, in Argentina, after the economic crisis. According to Marina Sitrin, it is a new social creation. Different from many social movements of the past, it rejected political programs, opting instead to create directly democratic spaces and new social relationship."

[Via: https://delicious.com/selinjessa/horizontality ]
[See also: https://delicious.com/selinjessa/verticality ]
anarchy  horizontalism  horizontality  horizontalidad  argentina  politics  hierarchy  via:selinjessa  democracy  anarchism  flatness  marinasitrin  2001 
march 2013 by robertogreco
Uninterpretative: #NoDads Is Our Principal Of Solidarity
"To claim as the origin of #NoDads a certain text, or set of texts; an incident or event, a philosophy, is impossible. This simple phrase is a buoy, tossing around in the contrary seas of the universal and the particular, the systemic and the experiential. The stuff that it is made of has seemed, so far, to float, and this is all we know for certain.

The "origin" itself could seem to be an antithetical concept, something necessarily obviated by an embrace of this phrase, a (not so) simple extension of the parental role into the immaterial realm. But origins are never quite that. Their place, in language and in the arts, always finds itself occupied by the texts that find themselves woven of the stuff they're claimed to predate, before they could have known that this is what they were. No origin slips through without precedents, and no precedents content themselves as such; and certainly no text will sit silent and let itself be hermeticized…"
2012  nodaddy  schools  insurrection  anarchy  anarchism  patriarchy  paternalism  lacan  negation  rejection  privilege  video  music  solidarity  rihanna  teairramarí  #nodads  nodads 
november 2012 by robertogreco
IlllllllllllllI - N o-dad S: A further attempt on #nodads
"The final danger is what this piece, as a whole, attempts to address, the one raised by @Heckadecimal at the beginning. There are circulating dad notions within #nodads and they can be identified and argued, but #nodads is not a limitless amorphism toward which ever delineation is a breach of fidelity. If anything, it is the place to draw the line between fidelity and solidarity, and insisting on the power, and truth, of collective production against the respect for abstractions. Again, if we are taking the concept seriously, its limited and #nodialectics nature means that notions that violate #nodads can’t be dads. There are #nodads! To reject the subjectivities of dads, or the dialectics of #nomoms, isn’t to betray #nodads, or attempt to sit on an empty throne, but is to defend it against dilution, undermining and misprision. The danger of all non-hierarchical concepts is that they collapse, either under toleration for hierarchy or under hierarchy’s flooding weight…"

[See also: http://illllllllllllli.tumblr.com/tagged/nodads ]
collectiveproduction  truth  power  fidelity  solidarity  memes  dialectics  paternalism  patriarchy  hierarchies  hierarchy  anarchism  anarchy  2012  #nodads  nodads 
november 2012 by robertogreco
Anarchist Calisthenics | Bleeding Heart Libertarians
"You know, you and especially your grandparents could have used more of a spirit of lawbreaking. One day you will be called upon to break a big law in the name of justice and rationality. Everything will depend on it. You have to be ready. How are you going to prepare for that day when it really matters? You have to stay ‘in shape’ so that when the big day comes you will be ready. What you need is ‘anarchist calisthenics.’ Every day or so break some trivial law that makes no sense, even if it’s only jaywalking. Use your own head to judge whether a law is just or reasonable. That way, you’ll keep trim; and when the big day comes, you’ll be ready."

"I think I’m going to print that on a poster and put it in my kids’ rooms."

[via: http://obliscent.tumblr.com/post/32907364062/you-know-you-and-especially-your-grandparents via http://reading.am/jenlowe ]
parenting  anarchy  deschooling  unschooling  rationality  justice  legal  jaywalking  lawbreaking  law  civildisobedience  2012  jamescscott  anarchism  philosophicalanarchism  via:jenlowe 
october 2012 by robertogreco
Steven Poole: Urban warfare
"You might not have played a Grand Theft Auto game yourself, or even seen someone else playing one, but you can hardly pass the day in a modern city without seeing someone playing a videogame, on Facebook or on their smartphone. And Rockstar have played a crucial part in gaining mass cultural acceptance for the medium, ever since they inspired other game-makers, according to Ste Curran, to emulate GTA’s “potent, lucrative blend of mainstream cool and commercial success”. Now videogames have indeed become as mainstream as music and the movies. We live in an age of ambient play. And perhaps it is not just a coincidence that the recent videogame trend of repurposing cities as zones of anarchic fun has coincided with developments in the wealthy rich world such as urban riots and the Occupy movement. If so, roll on Grand Theft Auto V: we can still reclaim the virtual streets, if not the real ones."

[via: http://pdsmith.tumblr.com/post/24003097627/ ]
2012  exploration  virtualtourism  pseudo-films  film  videogames  cities  urbanism  urban  exploring  rockstar  situationist  anarchy  anarchicfun  play  ambientplay  gaming  games  gta  anarchism  grandtheftauto 
june 2012 by robertogreco
We, the Web Kids - Pastebin.com
"We grew up with the Internet and on the Internet. This is what makes us different; this is what makes the crucial, although surprising from your point of view, difference: we do not ‘surf’ and the internet to us is not a ‘place’ or ‘virtual space’. The Internet to us is not something external to reality but a part of it: an invisible yet constantly present layer intertwined with the physical environment. We do not use the Internet, we live on the Internet and along it. If we were to tell our bildnungsroman to you, the analog, we could say there was a natural Internet aspect to every single experience that has shaped us. We made friends and enemies online, we prepared cribs for tests online, we planned parties and studying sessions online, we fell in love and broke up online. The Web to us is not a technology which we had to learn and which we managed to get a grip of. The Web is a process, happening continuously and continuously transforming before our eyes; with us and through us…"

[Update: Response by Alan Jacobs: http://ayjay.tumblr.com/post/18029873515/participating-in-cultural-life-is-not-something ]

[Update 2: Lengthy response, take-down: http://www.lileks.com/bleats/archive/12/0212/022212.html ]

[Chaser: http://metalab.harvard.edu/2012/02/twitter-nprs-morning-edition-and-dreams-of-flatland/ ]

[Cross-posted by Alexis Madrigal: http://www.theatlantic.com/technology/archive/2012/02/we-the-web-kids/253382/ ]
participatoryculture  criticalpractice  memories  govenment  dialog  cooperation  socialstructure  anarchy  anarchism  freedom  change  society  democracy  webculture  culture  cv  prostheticmemory  externalmemory  reality  anonymous  ACTA  2012  piotrczerski  digitalnatives  webkids  manifesto  cyberspace  dialogue  manifestos 
february 2012 by robertogreco
Anarchistic free school - Wikipedia
"An anarchistic free school (also anarchist free school and free skool) is a decentralized network in which skills, information, and knowledge are shared without hierarchy or the institutional environment of formal schooling. Free school students may be adults, children, or both. This organisational structure is distinct from ones used by democratic free schools which permit children's individual initiatives and learning endeavors within the context of a school democracy, and from free education where 'traditional' schooling is made available to pupils without charge."
democracy  history  deschooling  unschooling  grassroots  wikipedia  hierarchy  democraticschools  freeschools  schools  escuelamoderna  franciscoferrer  anarchy  anarchism 
february 2012 by robertogreco
Rebecca Solnit on Hope on Vimeo
"Despair is a black leather jacket in which everyone looks good, while hope is a frilly pink dress few dare to wear. Rebecca Solnit thinks this virtue needs to be redefined.

Here she takes to our pulpit to deliver a sermon that looks at the remarkable social changes of the past half century, the stories the mainstream media neglects and the big surprises that keep on landing.

She explores why disaster makes us behave better and why it's braver to hope than to hide behind despair's confidence and cynicism's safety.

History is not an army. It's more like a crab scuttling sideways. And we need to be brave enough to hope change is possible in order to have a chance of making it happen."
mainstreammedia  davidgraeber  venezuela  indigeneity  indigenousrights  indigenous  us  mexico  ecuador  anti-globalization  latinamerica  bolivia  evamorales  lula  cynicism  uncertainty  struggle  paulofreire  barackobama  georgewbush  humanrights  insurgency  hosnimubarak  egypt  yemen  china  saudiarabia  bahrain  change  protest  tunisia  optimism  future  environment  contrarians  peterkro  peterkropotkin  worldbank  imf  globaljustice  history  freemarkets  freetrade  media  globalization  publicdiscourse  neoliberalism  easttimor  syria  control  power  children  brasil  argentina  postcapitalism  passion  learning  education  giftgiving  gifteconomy  gifts  politics  policy  generosity  kindness  sustainability  life  labor  work  schooloflife  social  society  capitalism  economics  hope  2011  anti-authoritarians  antiauthority  anarchy  anarchism  rebeccasolnit  brazil  shrequest1  luladasilva 
february 2012 by robertogreco
28c3: The coming war on general computation - YouTube
"The upshot: a world of ubiquitous malware, where everything we do to make things better only makes it worse, where the tools of liberation become tools of oppression.
Our duty and challenge is to devise systems for mitigating the harm of general purpose computing without recourse to spyware, first to keep ourselves safe, and second to keep computers safe from the regulatory impulse."

[Transcript: http://boingboing.net/2012/01/10/lockdown.html ]
society  anarchy  anarchism  2011  technology  law  anonymous  lulz  security  drm  future  occupywallstreet  ows  corydoctorow  computers  generalcomputation  copyright 
january 2012 by robertogreco
Vaclav Havel's Critique of the West - Philip K. Howard - International - The Atlantic
"Western governments…are organized on a flawed premise not far removed from the Soviet system that had just collapsed. "The modern era has been dominated by the culminating belief," he said, "that the world ... is a wholly knowable system governed by finite number of universal laws that man can grasp and rationally direct ... objectively describing, explaining, and controlling everything."

"We have to abandon the arrogant belief that the world is merely a puzzle to be solved"

""If democracy is ... to survive," he explained, "it must renew its respect for the nonmaterial order ... for the order of nature, for the order of humanity, and thus for secular authority as well."

It is not hard to imagine what Havel would do in our shoes. The difficulty of changing an entrenched system is no reason not to try. "I do not know whether or not the world will take the path which that reality offers. But I will not lose hope.""
government  dehumanization  diversity  acceptance  judgement  values  choice  control  centralization  hierarchy  bureaucracy  2011  civilization  responsibility  humans  humanism  order  wisdom  philosophy  democracy  anarchy  anarchism  vaclavhavel 
december 2011 by robertogreco
airoots/eirut » The Future of the Unplanned City
"The form that dominates much of the new urbanscape is what is often misrepresented as slums or the informal city. We refer to this as the natural city. The natural city is a urban cyborg, in a constant process of simultaneous decay and regeneration. It is neither pure nor perfect. Often polluted, corrupted and toxic itself, it is simply a manifestation of certain irrepressible processes of urban growth. It flourishes anywhere planning fails. This failure is itself an expression of the fact that the natural city was denied a legitimate expression. This dominant urban form that Mike Davis evokes as engulfing the planet in the 21st century is our point of inspiration and departure…"
ajunappadurai  systems  freedom  davidharvey  thecityishereforyoutouse  vernacularabsorption  vernaculararchitecture  vernacular  localexpression  anarchy  anarchism  naturalcity  mikedavis  airoots  2011  cities  urbanism  urban  informalsystems  informality  informalcity  unplannedcities  planning 
december 2011 by robertogreco
Radical alternatives? Surely we can do better? « The Third University
"2. …Mimicking what we are railing against is comfortable but changes little. It simply gives us a new, safe space in which to rail and exclude.

3. The process of consensus is disabling where it is shackled to a perceived need to be productive or by self-imposed time constraints or by the fear of being bogged down in long discussions, and by the desperate, unquestioned desire to act now. However, we’ve seen the allegedly direct democratic process of consensus used in time-limited ways to marginalise or simply give voice to those more experienced in the process. In this way it is no different to standard institutionalised forms of governance. But what is worse is the subtext that it is more open and transparent, and that somehow at every point we don’t have to out power relationships. The network, for all our trite statements about newness, is neither new nor power free. It is just as hateful and disabling, or just as counter-hegemonic and different."
technology  principles  answers  commodities  gandhi  vinaygupta  alternativeeducation  radical  criticalpedagogy  permaculture  place  employability  pedagogy  anarchy  anarchism  education  deschooling  unschooling  lcproject  hypocrisy  organizations  capitalism  process  consensus  democracy  change  2011  thirduniversity  hierarchy  control  power 
december 2011 by robertogreco
How to Build a Universe That Doesn't Fall Apart Two Days Later
"I have a secret love of chaos. There should be more of it. Do not believe—and I am dead serious when I say this—do not assume that order and stability are always good, in a society or in a universe. The old, the ossified, must always give way to new life and the birth of new things. Before the new things can be born the old must perish. This is a dangerous realization, because it tells us that we must eventually part with much of what is familiar to us. And that hurts. But that is part of the script of life. Unless we can psychologically accommodate change, we ourselves begin to die, inwardly. What I am saying is that objects, customs, habits, and ways of life must perish so that the authentic human being can live. And it is the authentic human being who matters most, the viable, elastic organism which can bounce back, absorb, and deal with the new."
writing  philosophy  philipkdick  chaos  unschooling  deschooling  objects  anarchism  anarchy  literature  culture  society  messiness  change  adaptability  science  scifi  sciencefiction  religion  1978  life  human  humans 
december 2011 by robertogreco
Does it Scale? | Mssv
"We’ve treated ’scale’ like an unalloyed good for so long that it seems peculiar to question it. There are plenty of reasons for wanting to scale businesses and services up to make more things for more people in more areas; perhaps the strongest is that things usually get cheaper and quicker to provide.

The problem is that scale has a cost, and that’s being unable to respond to the wants and needs of unique individuals. Theoretically, that’s not a problem in a free market, but of course, we don’t have a free market, and we certainly don’t have a free market when it comes to politics and media."
adrianhon  scale  scaling  scalability  scalable  ows  2011  occupywallstreet  politics  anarchism  anarchy  uk  us  policy  leadership  hierarchy  power  influence  media  economics 
november 2011 by robertogreco
Love and Anarchy - The Chronicle Review - The Chronicle of Higher Education
"The tale is told as a tribute to the emblematic boldness with which she defended her right—everyone’s right—to pleasure, but it could just as easily have concentrated on the startling extremity with which she balked at restraint and the swiftly felt hot defiance boiling up inside her.

‘Felt’ is the operative word. She always claimed that the ideas of anarchism were of secondary use if grasped only with one’s reasoning intelligence; it was necessary to ‘feel them in every fiber like a flame, a consuming fever, an elemental passion.’ This, in essence, was the core of Goldman’s radicalism: an impassioned faith, lodged in the nervous system, that feelings are everything. Radical politics for her was, in fact, the history of one’s own hurt—thwarted, humiliated feelings at the hands of institutionalized authority."

[via: http://www.designculturelab.org/2011/10/26/emma-goldman-will-always-be-my-hero/ ]
emmagoldman  anarchism  anarchy  2011  radicalism  feelings  intelligence  reasoning  meaning  pleasure  purpose  courage 
october 2011 by robertogreco
Jad Abumrad, Radiolab’s ‘genius’ storyteller, on what public radio needs now: ‘more joy, more chaos’ » Nieman Journalism Lab
How do you hang on to a successful formula while also trying to break free from it?

“I think about Stefan Sagmeister,” the Austrian graphic designer, “who every six years, I think it is, seven years, he just quits his life and moves to some distant spot on the globe and just throws himself into some new art and comes back, refreshed. I think to myself, how can I do that without actually leaving?” he said.

“It’s also going to be about, frankly, it’s going to be about sucking, you know? The only way to really loosen the reins a little bit is to say to yourself, ‘Let’s do an experiment that makes me actually deeply nervous, because it could be bad.’ I’m prepared to suck for awhile.”…

“It needs more joy. It needs more chaos. It needs more anarchy. And it needs more moods. The range of human experiences is covered and reported about on NPR, but it’s not reflected in the tone, and it’s not reflected in the style…"
radiolab  radio  npr  jadabumrad  2011  stefansagmeister  sabbaticals  cv  risktaking  sucking  chaos  anarchy  messiness  work  disruption  thisamericanlife  iraglass  anarchism 
september 2011 by robertogreco
The Call of the Feral | HiLobrow
"Like weeds, we grow in disturbed soil, subsiding between progress and collapse. And yet the very qualities of the feral, qualities that condition our thriving — anonymity, wariness, curiosity — have a way of shading imperceptibly into liabilities.…In London’s Wild we find much that is glowering and judgmental —a gospel of the strong — an exaltation of the primordial qualities of the Law.

The feral, by contrast, is the quality of having no qualities…

we should presume that the feral will only gain in importance in years to come. For as power evades the work of politics, infiltrating the circuits that connect consciousness to consciousness; as the planet urbanizes, filling up with walls to hem us in; as the climate tilts inexorably under the deranging influence of that preeminent domesticated species, Homo sapiens; all creatures must learn to cultivate the feral qualities."

[See also: http://hilobrow.com/tag/feral-muse/ ]
matthewbattles  feral  anarchism  anarchy  literature  jacklondon  animals  deschooling  consciousness  zizek  anonymity  4chan  wariness  curiosity  callofthewild  tovejansson  dhlawrence  zygmuntbauman  jeanstafford  refugees  liquidtimes  thetruedeiver  themountainlion  thefox  progress  collapse  wilderness  wild 
september 2011 by robertogreco
Small Places of Anarchy in the City: Three Investigations in Tokyo | This Big City
“Tokyo, a city of parts where the individual defines the large scale shows the elimination of the hierarchical city, quietly dismissing accumulated forms of power in favour of a situation in which everyone is free to realize their possibilities. Tokyo makes it possible for slim segments of the population to generate their own environments in scattered oases of a vast metroscape. What emerges here is the idea of the city of unimposed order, consisting of communal self-determination on one hand and individual freedom on the other. Here authority is practical, rather than absolute or permanent, and based in communication, negotiation.

Small places of anarchy are zones of human-scale action, attachment and care. They can:

1) Replace state control with regards to an aspect of city life.

2) Take away that aspect from the requirement of majority rule.

3) Promote unimposed order as the style working…"
tokyo  japan  chrisberthelsen  cities  anarchism  anarchy  diy  gardening  urbangardening  urbanfarming  flatness  chaos  yoshinobuashihara  order  selfdetermination  authority  maps  mapping  adaptability  unschooling  deschooling  urban  urbanism  glvo  negotiation  communication  environment  place  meaning  meaningmaking  activism  scale  human  humanscale  2011  horizontality  horizontalidad 
september 2011 by robertogreco
On Going Feral
"Cloudworker lifestyles…create a psychological transformation that is very similar to what happens when animals go feral. In animals, it takes a couple of generations of breeding for the true wild nature to re-emerge…But in humans it can happen faster, since most of our domestication is through education & socialization rather than breeding.

You might think that the true tabby-mutt human must live outside the financial system…that’s actually a mistaken notion, because that sort of officially checked-out  or actively nihilistic person is defined & motivated by the structure of human civilization. To rebel is to be defined by what you rebel against. Criminals & anarchists are civilized creatures. Feral populations are agnostic, rather than either dependent on, or self-consciously independent of, codified social structures. Feral cloudworkers use social structures where it accidentally works for them…and improvise ad-hoc self-support structures for the rest of their needs."
mobile  cloudworkers  cloudworking  venkateshrao  2009  feral  mutts  cv  society  socialization  deschooling  unschooling  illegiblepeople  illegibles  domestication  lordoftheflies  anarchism  anarchy  conformity  lifestyle  work  thirdplaces  introverts  neo-nomads  nomadism  nomads  telecommuting  labor  thirdspaces 
august 2011 by robertogreco
Recent collaboration with Michael Macfeat | Flickr - Photo Sharing!
"title: Urban Warfare Kit (Romantic version)

description: leather map case, Slayer sticker, "Free Richard Prince" button, "In Memory of all you dead fucks" patch, one cell phone charm handmade by an Israeli teen, one dozen oversize B&W photcopies, sunblock stick, hand grenade usb drive with six mixtape mp3s, Sex Pistols Zippo lighter, two Trojan condoms, brushed aluminum pill box, two hypo-allergenic latex gloves, three markers, Guy Debord's The Society of the Spectacle, night watchman's cap, pencils and "Concealed Weapon" dimensions variable 2011 edition of three with one artist proof"
timothybuckwalter  michaelmacfeat  guydebord  urbanwarfare  art  design  anarchism  anarchy  2011 
july 2011 by robertogreco
Anarchy Culture (Berlin) « Kaoru Tozaki Wang
"I’m in East Berlin till the 26th and have lots to update. Having tons of fun here. An amazing culture has arisen after the infamous fall of the Berlin wall. After its fall the city was abandoned, anarchy ensued and a new culture blossomed. Lots of creatives here doing their own thing. Yes, I’ve met my fair share of “entrepre-tenders”(another term I’ve heard is ego-preneur) but still- it’s bubbling with creativity. After shooting 3 months at the democratic school “Brooklyn Free School” (some would call it edu-punk), Berlin is sorta perfect."
kaorutozakiwang  berlin  eastberlin  brooklynfreeschool  creativity  entrepreneurship  edupunk  anarchism  anarchy  culture  freedom  unschooling  tabularasa  blankslates  reinvention  deschooling  entrepre-tenders  eog-preneurs  innovation  democraticschools  democracy  2011 
july 2011 by robertogreco
PLoS ONE: Self-Organization Leads to Supraoptimal Performance in Public Transportation Systems
"The performance of public transportation systems affects a large part of the population. Current theory assumes that passengers are served optimally when vehicles arrive at stations with regular intervals. In this paper, it is shown that self-organization can improve the performance of public transportation systems beyond the theoretical optimum by responding adaptively to local conditions. This is possible because of a “slower-is-faster” effect, where passengers wait more time at stations but total travel times are reduced. The proposed self-organizing method uses “antipheromones” to regulate headways, which are inspired by the stigmergy (communication via environment) of some ant colonies."
self-organization  transportation  systems  anarchy  publictransit  performance  mobility  transmobility  urbanism  buses  trains  anarchism 
july 2011 by robertogreco
cloudhead - hypercity
"the web is hypercity - virtualizing and extending every process and relationship that grew out of the urban environment. With the remediation of the city comes a new understanding of citizenship.

hypercity is quite literally the rebirth of the citizen … a reawakening of the city’s exhausted civic potential."
web  internet  online  cities  thecityishereforyoutouse  urban  urbanism  situationist  hypercities  hypercity  civics  citizenship  potential  anarchism  anarchy  lcproject  unschooling  deschooling  networkedlearning  networks  relationships  learning  meaningmaking  meaning  sensemaking  shiftctrlesc  headmine 
june 2011 by robertogreco
Temporary Autonomous Zone - Wikipedia
"T.A.Z.: The Temporary Autonomous Zone, Ontological Anarchy, Poetic Terrorism is a book by anarchist writer Hakim Bey published in 1991 by Autonomedia… composed of 3 sections, "Chaos: The Broadsheets of Ontological Anarchism," "Communiques of the Association for Ontological Anarchy," & "The Temporary Autonomous Zone."

…describes socio-political tactic of creating temporary spaces that elude formal structures of control. The essay uses various examples from history & philosophy, all of which suggest best way to create a non-hierarchical system of social relationships is to concentrate on the present & on releasing one's own mind from the controlling mechanisms that have been imposed on it.

In the formation of a TAZ, Bey argues, information becomes a key tool that sneaks into the cracks of formal procedures. A new territory of the moment is created that is on the boundary line of established regions."
culture  art  politics  history  books  toread  temporary  temporaryspaces  popupschools  temporaryautnomouszones  permanentautonomouszones  anarchism  autonomedia  anarchy  hakimbey  1991  taz  autonomy  deschooling  unschooling  control  hierarchy  authority  pop-ups 
june 2011 by robertogreco
Food Raves Gain in Popularity - NYTimes.com
"In a sense it is civil disobedience on a paper plate.

The underground market seeks to encourage food entrepreneurship by helping young vendors avoid roughly $1,000 a year in fees — including those for health permits and liability insurance — required by legitimate farmers markets. Here, where the food rave — call it a crave — was born, the market organizers sidestep city health inspections by operating as a private club, requiring that participants become “members” (free) and sign a disclaimer noting that food might not be prepared in a space that has been inspected."
food  sanfrancisco  anarchy  anarchism  popuprestaurants  restaurants  eating 
may 2011 by robertogreco
The Routledge International Handbook of Critical Education (Hardback) - Routledge
"first authoritative reference work to provide an international analysis of the relationship btwn power, knowledge, education & schooling. Rather than focusing solely on questions of how we teach efficiently & effectively, contributors to this volume push further to also think critically about education's relationship to economic, political, & cultural power. The various sections of this book integrate into their analyses the conceptual, political, pedagogic & practical histories, tensions & resources that have established critical education as one of the most vital & growing movements w/in field of education, including topics such as:

*social movements & pedagogic work
*critical research methods for critical education
*politics of practice & recreation of theory
*Freirian legacy

…this Handbook provides the definitive statement on the state of critical education and on its possibilities for the future."
criticaleducation  criticalthinking  lcproject  unschooling  deschooling  michaelapple  wayneau  luisarmandogandin  routledgeinternational  books  toread  via:steelemaley  activism  democracy  socialmovements  politics  proactive  pedagogy  teaching  learning  education  schools  power  control  authority  economics  marxism  anarchism  anarchy  knowledge  reference  culture  history  paulofreire  tcsnmy 
april 2011 by robertogreco
Critical pedagogy - Wikipedia
"Critical pedagogy is a philosophy of education described by Henry Giroux as an "educational movement, guided by passion and principle, to help students develop consciousness of freedom, recognize authoritarian tendencies, and connect knowledge to power and the ability to take constructive action."[1]

Based in Marxist theory, critical pedagogy draws on radical democracy, anarchism, feminism, and other movements that strive for what they describe as social justice. Critical pedagogue Ira Shor defines critical pedagogy as:

"Habits of thought, reading, writing, and speaking which go beneath surface meaning, first impressions, dominant myths, official pronouncements, traditional clichés, received wisdom, and mere opinions, to understand the deep meaning, root causes, social context, ideology, and personal consequences of any action, event, object, process, organization, experience, text, subject matter, policy, mass media, or discourse." (Empowering Education, 129)"
criticalpedagogy  education  pedagogy  criticaleducation  democracy  philosophy  henrygiroux  authoritarianism  authority  freedom  knowledge  teaching  learning  schools  power  control  lcproject  unschooling  deschooling  activism  marxism  anarchism  anarchy  feminism  socialjustice  justice  iraschor  habitsofmind  habitsofthought  reading  writing  literacy  depth  tcsnmy  wisdom  personalconsequences  socialcontext  empowerment  process  experience  depthoverbreadth  politics  paulofreire  michaelapple  howardzinn  jonathankozol  johnholt  johntaylorgatto  matthern  foucault  michelfoucault 
april 2011 by robertogreco
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