@hex@kolektiva.socialAlright, I fucking wrote the first draft. Now I'm tired.
Something something #FuckCars
https://hexmhell.writeas.com/transitliberationism-a-bicycle-anarchist-manifesto
Edit: also the usual. Editing is welcome, feedback, fact checks, typo call-outs, are all greatly appreciated.
@rasterweb@mastodon.social @hex@kolektiva.socialAlso, anyone doing #Anarchist #Writing (in German or English) submissions are open!
https://en.scrappycapydistro.info/submissions
@hex@kolektiva.socialRE: #DearLazyWeb (#Anarchist lazy web): does anyone know if anything like this already exists?
@stb@chaos.social@… great talk. Lots of food for thought. https://cfp.gulas.ch/gpn24/talk/TVNEUB/
@bourgwick@heads.socialreading about a musician-founded anarchist/utopian commune on the south shore of long island in... 1851? https://en.wikipedia.org/wiki/Modern_Times_(community)
@cdarwin@c.imThe FBI says that anti-capitalist graffiti can indicate a mobilization to violence and can be reported to the bureau,
according to a counterterrorism report obtained through a public records request.
The public safety awareness report, dated Jan. 30, states that “anarchist violent extremists,” dubbed AVEs by the FBI, “pose [a] persistent public safety threat.”
Among the activities the report claims are “potential indicators of AVE ['anarchist violent extremist'] mob…
@mlncn@social.coopSupport Sudanese people still working for the promise of Sudan's 2018 revolution.
https://opencollective.com/support-sudanese-comrades
@scott@carfree.cityWhy do anarchist gardeners plant shrubs with upright growing forms?
Because proper trees are theft.
@ose_rouge@don.linxx.netNichts gegen Anarchist*innen an sich, sind wirklich viele tolle und stabile Menschen dabei.
@tiotasram@kolektiva.socialJust ran across this article on the perpetrator's history with law enforcement:
#AbolishThePolice #PoliceAbolition #Anarchy
@lapizistik@social.tchncs.deMein grundsätzliches Problem mit der Politik ist der Eindruck, das ich denjenigen, die sich in (politischen¹) Machtstrukturen besonders wohlfühlen und daher bevorzugt nach oben kommen, keineswegs (politische¹) Macht geben möchte.
Nein, ich hab auch keine Alternative.²
__
¹nicht nur, eigentlich gilt das generell
²ich bin Anarchist im Janosch'schen Sinne, aber das löst nichts.
#pol
@hex@kolektiva.socialIt seems just insanely active. Seattle was pretty low key, partially because the FBI field office in Seattle was super active. They were out there infiltrating, intimidating, and surveiling people all the time. Organizing was hard. There were 3 anarchist spaces when I moved there, and one of them closed maybe a year later.
Here there are often multiple anarchist spaces in one neighborhood...
@fathermcgruder@jorts.horsePhineas and Ferb but instead they just try everything in The Anarchist Cookbook.
@hex@kolektiva.socialWhy yes, I *am* writing that bicycle anarchist manifesto and I am on the section about how American motonormitivity reinforces white supremacy. Why do you ask?
@hex@kolektiva.socialI need to write that "Bicycle Anarchist Manifesto" I've had in my notes for a while.
@hex@kolektiva.socialIf you are an anarchist and you speak only one language, learn another one. Learn the language of your land, the indigenous language where you live. Learn the language of your ancestors, especially those languages that the state has tried to murder away. Learn an international language other than English, which have also been targets of state repression.
Prioritize languages that you both have some connection with (because it's hard to learn a language you don't care about) and languages that the state has tried to erase (because there are *reasons* those languages were targeted). Language (which can't be fully separated from culture) adds complexity. The state often tries to murder away language because (among other reasons) hierarchy is threatened by complexity. Every language adds some surveillance overhead, some more than others.
@hex@kolektiva.socialI really want a podcast that mixes anarchist academic papers and interviews with their authors with real projects from around the world and interviews with organizers and agitators in a single content stream.
Anyone know if anything like that exists today?
@hex@kolektiva.socialA lot of languages increase accessibility. Aside from a lot of working class folks not speaking English as a primary language (or not at all), there are also other accessibility languages like ASL. These aren't just valuable for accessibility though. There's still a lot of cutting edge anarchist theory in all types of languages that isn't available in English. And how many surveillance tools do you think are scanning social media for ASL?
Authoritarian structures collapse in the face of the kind of complexity that we want to exist.
Multilingualism is a prefigurative praxis.
@hex@kolektiva.socialComing from Seattle, I'm pretty amazed at the level of anarchist (and adjacent) activity in Amsterdam (and the Netherlands more generally). There are dozens of squats (legalized and not), some of which host events daily.
Squat radar is amazing. The idea of a while site just to keep track of events is wild. But the events are really just a portion of it. There's Vrijbond, which has Vrij Markt. Vrij Markt is a place you can buy stuff made by anarchists. Of course there's patches and buttons, like Americans would be familiar with, but there's also things like pasta and soap...
https://vrijemarkt.org
@hex@kolektiva.social- Literature of its own
Write stuff together. Reference other stuff. If you're making an anarchist coven, then you can draw from literally the entire history of anarchism and adjacent stuff. I think you can figure this out.
You just need literally any text. Here's a zine I wrote that talks about all this:
https://ia601509.us.archive.org/3/items/exit-dystopia-8up/Exit_Dystopia-8up.pdf
Or like, reference The Parable of the Sower trilogy. Whatever, as long as it's written down somewhere that you can point to.
@hex@kolektiva.socialJust started listening to this one, and I'd absolutely recommend it. It's great.
It's really hard to explain how complicated beliefs can be, especially to folks in an urban bubble. The truth is, part of my anarchism came from listening to #rural folks. I didn't really live in a big city until I was like 18, but I came to those places already with a set of liberal biases.
Some of the things I experienced in those places pushed me towards being a Communist. But there are some strangely anarchistic tenancies, even in those who profess to be politically the opposite.
My stance on guns was largely shaped by understanding and extending the arguments of rural gun owners. They continued to evolve long after, but it took actually listening to break through my liberal biases and understand the ways in which gun control can actually intersect with other forms of oppression. There is a lot more nuance than I had grown up to believe.
And it goes both ways. Conservative gun owners have absolutely no intellectual against anarchist gun arguments. They're generally either gonna fall into racism that you can talk about, or start to radicalize left. There are plenty of similar pathways.
But also, not everyone in rural areas is conservative. There are plenty of rural anarchists and communists. They just get buried under stereotypes.
Anyway, this has been great to listen to and I'd recommend it.
https://www.tangledwilderness.org/strangers-podcast/talking-to-rural-conservatives
@hex@kolektiva.social- Distinct religious history
Where does your religion come from? Maybe you're pulling from other traditions that go back thousands, or tens of thousands, of years? Or perhaps not. If you're reading this I'm going to assume you might be anarchist, so I'll just leave this right here:
https://theanarchistlibrary.org/library/erica-lagalisse-occult-features-of-anarchism
You may also have your own text and history. Great ;)
@hex@kolektiva.socialI tried to write something up to talk about an idea, but it didn't quite work. I have a lot more I need to put into it. But I want to get an idea out, and, after talking with a person who pointed out some of the flaws in what I wrote, I think I can maybe write down the kernel of the idea here.
An acquaintance of mine did a deep dive on Operational Art and wrote his thesis (which prompted an earlier set of posts and an article I wrote for my professional-ish blog) on the intersection of the OODA loop and critical philosophy. I've been spending a lot of time thinking about Kilcullen's Three Pillars model (after watching Andrewism's wonderful video) and Beer's VSM. The TL;DR of it is that there's a much better insurgency model. Of course, the insurgency model also works for a bunch of other things, because cybernetics lets you do all kinds of cool abstraction like that.
So as I was reading the essay of a comrade the other day, that model popped back into my head and I'm going to try to share what I can of it.
When colonizers came to the Salish region, they saw what they believed to be an untouched wilderness. They failed to see the ways in which Salish people tended the land. Indigenous fire practices were common on the northwest coast, and the suppression of those practices remains a problem. There is an interrelationship between an environment and the systems within it. Systems, like people, animals, and cultures, adapt to the environment. In doing so, those systems will also change the environment.
Social technology was invisible, so colonizers defaulted to either some kind of Rousseauvian or Malthusian model of these people. They were not, for the colonizers, people who had developed advanced social technologies to live in harmony with their world. They were, rather, people in "a state of nature."
The European influenced left continues to draw this Rousseauvian model, which continues through a lot of Anarchist revolutionary thought. European anarchists were heavily influenced by observations and theories around the behavior of indigenous people. The remnants of this thought still exist in the idea that the system must only be destroyed for us to be free.
This is the same obliviousness to social technology, that social technology actually exists, often informs both early colonizers and modern radicals.
It is through this obliviousness that we fail to recognize how capitalism is a social technology that is managed into existence and maintained, and how changes in the environment can threaten institutions that have become over-adapted to a specific version of that environment.
We can extend Kilcullen's metaphor of a "conflict ecosystem" through cybernetics into a much more rich model, populated by viable systems. The ecosystem itself has a fitness function, which drives adaptation within the environment. But all actors in the environment also affect it. Some try to manage the environment. Revolutions are often over who manages a social ecosystem, over who controls the social technology and what it does.
Once we see this dynamic at play, calls of "riot" and "revolution" make a whole lot less sense. Rather, the question becomes, "how do we change the ecosystem in such a way that it cannot be 'managed' at all?"
Graeber/Wengrow talked about Turtle Island indigenous social technologies in Dawn of Everything, such as the system of moieties and clans described in the book. So I have a good reading list as I think through this model, but I hope the "ecosystem" model is helpful (if not completely fleshed out).
I'd be interested in any critiques or thoughts to help develop this idea more.
