A Look Back: Indigenous Resistance in 2013

From Reclaim Turtle Island

All across Turtle Island and around the world Indigenous peoples are taking direct action to protect their lands by any means necessary. Together we are resisting colonialism by defeating corporate Imperialism, preventing resource extraction, asserting our sovereignty, and fighting White supremacy and legacies of racism. So much has happened and Indigenous peoples are rising up!

Below is a brief synopsis of Land Defense and Sovereigntist struggles across Turtle Island that burned bright this 2013. It is in no particular order and by no means complete. From disrupting tar sands megaloads and pipelines infrastructure, to mining blockades, logging blockades, kicking out Nazis, rescuing our kidnapped children, continued Idle No More demonstrations and reclaiming territories, our spirits of survival and responsibility are so strong.

If there is one thing we can take away from 2013: everywhere our people are fiercely fighting colonial expansion and resource extraction. We are rejuvenating our cultures, our languages, and our lifeways. It is through asserting our relationships to our territories that we gain strength. #2014WarriorUp

Special shout out to Warrior Publications for cataloguing so much of our peoples’ resistance.


Algonquin’s of Barriere Lake erect Land Protection camps to stop logging and deforestation in their unceded territories. Algonquin peoples haulted logging equipment and forced the occupying government body (Quebec Ministry of Natural Resources) to stop development as they continue to monitor their territory and seek to hold the illegal colonial Ministry accountable.

Members of Umatilla Nation and supporters stop tar sands megaloads from reaching the Umatilla port. Delaying the megaload transportation by several days, Indigenous peoples and supporters stood in solidarity against tar sands genocide.

Unist’ot’en Clan of Wetsu’wet’en Nation, affirm their sovereignty and resistance to the Enbridge Northern Gateway Pipeline. In their 4th year in reclaimed territory – effectively stopping roughly 8 proposed pipelines (both tar sands and fracked gas) – the Unist’ot’en camp announced continued resistance to the Northern Gateway despite unlawful colonial approval from National Energy Board. View full statement here.

Secwepemc stop TransKanada HWY expansion and protect their Ancestor’s remains. Secwepemc people established a Sacred Fire and evicted TransKanada workers who had unearthed resting places of their Ancestors.

#Elsipogtog blockades against SWN, explodes in RCMPig raid, unites Mi’kmaq, Wolastoqiyik (Maliseet) and settlers against fracking. Mi’kmaq erect rolling blockades (3 separate highways), seize seismic testing equipment, and continue anti-fracking resistance. Oct. 17th RCMPigs raid the site, video here. Court Updates: 6 Warriors were held without trial, as Prisoners of War, and were assaulted by police and put into solitary confinement. 2 received bail. Of the remaining 4, Coady Stevens plead guilty to 1 count assault police, 2 counts obstruct police and 1 count of uttering threats to an officer and has been released. Jim Pictou also entered a guilty plea for 1 count each of uttering threats to officer, mischief, not keeping the peace, obstruction at large, assault with bear spray, and uttering threat to a police dog and has been released. Aaron Francis and Germain “Junior” Breau have entered not guilty pleas to 16 and 19 charges respectively. They have both been denied access to spiritual practices and Junior has been targeted for solitary confinement. Trials coming this spring.

Write a Warrior:
Aaron Francis | Germain “Junior” Breau
S.R.C.C
435 Lino Rd
Shediac, NB
E4P 0H6
Kanada

Tsilhqot’in and Yunesit’in stop forestry vehicles and equipment across their territory. Tsilhqot’in and Yunesit’in peoples blocked highway access stopping Tolko and West Fraser illegal logging operations, protecting territorial forests and moose habitats.

Innu communities in Nitassinan territory stage blockades against Hydro-Québec construction under Plan Nord development plans. The blockades followed the continuation of the construction project despite Hydro-Québec making a show of saving colonial face with Innu communities in Uashat and Mani-Utenam.

Lubicon Cree tell Penn West Petroleum to frack off. The Cree of Lubicon Lake enforced their Laws against PENN WEST PETROLEUM LTD on an oil lease site located in their territory by occupying a nearby access road.

Red Lake Chippewa Blockade Enbridge Pipeline. Nizhawendaamin Indaakiminaan, a group of grassroots Anishinaabe from Red Lake and supporters, occupied land directly over multiple Enbridge pipelines operating without permits on Red Lake lands in occupied-Minnesota, and demanded that the flow of oil through these pipelines be stopped.

Direct Action Shuts Down First U$ Tar Sands Mine in the occupied territories of Utah. Dine’ Land Defenders, Lakota Warriors, and supporters, including a Land Defender of the Yagua Nation, shut down the tar sands mining site in so-called Utah, and the corporation’s (U$ Oil – actually a Kanadian company) stock dropped 13% on day of action. Footage from this action is featured in our film Kahstastenhsera. @uneditedmedia @peacefuluprising . Dine’ land defenders are working towards a sovereignty camp, you can support this initiative here.

Tahltan Protect Sacred Sites and Takeover Mine to Shut Down Fortune Minerals. Members of the Tahltan Nation order workers off of a Sacred Site being explored for the purpose of exploitation and desecration by Fortune Minerals. Tahltan peoples, lead by Elders part of the Klabona Keepers, take over the site, protecting their Sacred Headwaters and establish a blockade to prevent illegal mining of their territories. For more checkout: http://skeenawatershed.com/ , http://sacredheadwaters.ca/

Tahltan Shut Down Fortune Minerals

Tahltan Shut Down Fortune Minerals

Tsleil-Waututh Nation assert traditional lifeways, protest Kinder Morgan Trans Mountain pipeline. Members of the Tsleil-Waututh Nation brought out traditional canoes to protest pipeline expansion as they sail through waters now occupied by Marine Terminals and supertankers.

Thunderchild First Nation stand up for Sundance grounds against fracking exploration. Cree peoples from Thunderchild First Nation opposed seismic testing adjacent to their Sundance grounds, but face legal challenges from the Indian Act systems and colonial courts.

Tar Sands Megaloads blocked by members of the Niimíipu Nation (Nez Perce). Niimíipu Elders, mothers, children, community members and their supporters block the highway where tar sands megaloads seek to pass as 20 people were arrested.

Niimíipu Nation members lead blockade against tar sands megaloads

Niimíipu Nation members lead blockade against tar sands megaloads

Sinixt Nation assert their sovereignty in the face of colonial erasure. Sinixt Nation establish a reclamation site for cultural practices and call for support in the wake of Colonial forces denying their existence and occupying their territories. Full statement from the Sinixt Nation. Check out: http://sinixtnation.org

Lakota & Dakota Grandmothers Kick Out Nazi Scumbags! Hundreds of Lakota & Dakota peoples and their supporters lead by Grandmothers asserted their sovereignty by protecting their territories from White supremacists in a small-settler town outside of the reserve. Stand off between Warriors and Grandmothers against members of the Nationalist Socialist Movement resulted in the confiscation of the Nazi flag and continued confrontations to squash Nazi scumbag organizing on stolen lands! Full story.

Lakota & Dakota Grandma's Seize Nazi Flag !

Lakota & Dakota Grandma’s Seize Nazi Flag !

Lakota fight White KKKlay genocidal chemical warfare. Lakota Warriors, Elders, youth, and supporters stop illegal activities on their territories, combating chemical warfare known as alcohol. Lakota and supporters march on White Clay, NE to stop illegal activity by bar owners. Illegal activities include: Selling to intoxicated & minors, allowing drinking on offsale property, bartering for pornography & Sexual Favors and offering welfare checks debt for alcohol to name a few.

Saugeen territory reclaimed. An Anishinaabe-kwe reclaims Saugeen territory from Crown occupation and builds her own home along her traditional trapline.

Innu protect stolen children, barricade windows of Family Serviecs Office. Innu people barricaded the windows and blockaded the office of Sheshatshui Child, Youth, and Family Services, demanding the return of kidnapped children, including 30 children recently taken.

Gitga’at First Nation evicts Northern Gateway crew conducting spill response survey. An Enbridge survey crew trespassed on Gitga’at territory, and after a meeting were told to leave. Members of the Gitga’at Nation have said they will not allow tankers to pass their territory.

Anishinaabe of Aamjiwnaang disrupt pro-Tar Sands Conference and stand up against the “Chemical Valley”. Lead by Anishinaabe-kwe’s, youth and Elders, Aamjiwnaang community members and supporters rallied against environmental racism, standing up against new development in the “Chemical Valley” and shut down the pro-tar sands conference. Support: http://aamjiwnaangsolidarity.com/

Inuit of socalled Labrador oppose Hydro Project, arrested asserting Sovereignty. Eight Inuit people including elder James Learning were arrested for asserting their inherent responsibilities over their traditional territories. They are fighting the Muskrat Fall Hydroelectric project that will disrupt their hunting, fishing, and trapping grounds.

Dakelh people from Ts’il Kaz Koh First Nation (Burns Lake) blockade Band Office, evicted by RCMPigs. Three adults and one child were removed from the Burns Lake Indian Band offices by 50 RCMP officers with shotguns and riot gear. The protesters had blockaded themselves in the building after hearing of shady financial transactions by local Indian Act Officials.

Attawapiskat launches multiple fierce and effective blockades against De Beers Diamond Mine, causing “irreparable financial damages”. Anishinaabe community members of Attawapiskat hit De Beers mine with a road blockade, and another blockade shortly after in order to halt operations and stop the exploitation of their lands and peoples.

#INM National Day of Action springs multiple rail blockades across Klanada. Border crossings, passenger train and commercial freight lines were stalled, blocked and halted by Indigenous peoples from across Klanada as part of Idle No More calls to action.

Haudenosaunee from Six Nations of the Grand River embark on caravan of protection, hitting over half a dozen wind turbine sites, asserting themselves over their treaty territory. Six Nations community members stood up against illegal development their territory, as a wind-turbine companies (NextEra Energy Kanada and Capital Power Corp) displaced the nest of an Akwek’s (Eagle) family.

Grassy Narrows community continues to fight logging, mercury poisoning, & more. A march lead by Grassy Anishinaabe-Kwe’s raises awareness about violence against Indigenous women, as the community celebrate the 11th anniversary of the clearcut blockade and continues campaigns of resistance against new plans to resume clear-cut logging in their territory. Support: http://freegrassy.net

Racist newspaper letter sparks protest and backlash in occupied Suneymuxw territory, socalled Nanaimo, BC. The Nanaimo Daily News posted a racist letter laced with hate speech and ignorance against Indigenous peoples. A protest lead by Suneymuxw First Nation people and supported by the community demanded the firing of the paper’s Editor and a front page apology.

Innu continue resistance to Plan Nord, maintain blockades and plan for future actions. People of the Innu Nation continue to protect Nitassinan, their traditional territory, against Quebec plans for energy infrastructure including hydro dams which will devastate the natural balance of the lands, waters and impact the practices of traditional lifeways.

Imperial Metals AGM shut down by Neskonlith, Secwepemc, Ahousaht and Nuu Chah Nulth peoples! Protectors from Neskonlith, Secwepemc, Ahousaht and Nuu Chah Nulth Nations asserted their collective sovereignty to defend their lands by condemning Imperial Metals stating their are not welcome. Support Ahousaht sovereignty: http://ancestralpride.ca/ Ancestral Pride

Journey for the Earth Walkers embark on A Sacred Journey for Future Generations, follow the Nuclear Cycle. Cree, Dene, Metis and Anishinaabe walkers joined at different spots along the route and continued on deliver notices to GE-Hitachi, walk the nuclear fuel chain to stop uranium use. Support: Journey for the Earth

Aamjiwnaang 13-day rail blockade against CN rail. Just slipping into 2013, Kanadian National railines suffered financial loss as the Anishinaabe of Aamjiwnaang First Nation established a rail blockade as part of Idle No More, asserting their sovereignty and resisting the exploitation of Kanadian occupation and the impacts of Chemical Valley on their lands and peoples.

Mi’kmaq community members from Listuguj block Eastern railines. L’nu (Mi’kmaq) people erected a blockade of a main rail artery in protest of Omnibus Bill C-45, supporting Idle No More.

Dine’ peoples stand strong to protect their Sacred Sites and confront PeaBody Coal Mine from exploiting their lands and peoples. Several were arrested in street confrontations, including banner drops, at the PeaBody AGM as Dine’ (Navajo) community members from Black Mesa, joined by several groups of supporters condemned the PeaBody operation in support of Indigenous self-determination. Demonstrations were also held to further condemn PeaBody Coal’s desecration of Burial Sites on Black Mesa, as well as ongoing campaigns to Protect the Sacred Peaks, to keep the ban on Uranium mining & push for cleanup, as part of the legacy of continued resistance against ongoing land theft within Dine’tah. Support: http://indigenousaction.org, http://protecthepeaks.org, http://supportblackmesa.org,

Kanien’keha:ka of Akwesasne takeover U$ / Kanadian border bridge in opposition to fracking. Kanien’keha:ka community members of Akwesasne seized a border crossing, firmly asserting their sovereignty in the midst of Imperial borders, sending a strong message to colonial occupiers about burgeoning Haudenosaunee resistance to fracking on our territories.

#ShutDownCanada call to support Mi’kmaq Warriors see’s international actions. SWN CEOs lawn demo’s, major commerce Port shutdowns, rail and highway blockades, banner drops and more actions poured in from europe, across Klanada and the U$ in support of Elsipogtog resistance to fracking.

Lubicon Lake Nation Standing Strong Against Fraudulent Election, Demands Aboriginal Affairs Cease Assimilation Tactics in Nation. Lubicon Cree traditional leadership condemns the Imperial tactics of Indian Act governance, charging Aboriginal Affairs and Northern Development Canada (AAND-C) with interfering with sovereign affairs and firmly rejecting Indian Act calls for elections.

lubicon-cree-demand-justice-graphic

#Oct7Proclaim Idle No More Day of Action sparks over 50 actions globally. Including rallies, highway blockades and the delivery of an Eviction Notice from Mi’kmaq Warriors to SWN headquarters to occupied Houston, TX, actions ignited across Turtle Island in spite of the 250 years of the Crowns colonial lies.

Moccasins on the Ground, Direct Action training camp in Lakota territory. Lakota warriors, community members and supporters participated in training communities along the Keystone XL pipeline route. Everyone was encouraged to warrior up for Unci Maka. The Lakota have made it clear TransCanada is not welcome on their Treaty territory.

Cree walkers arrive in unceded Algonquin territory, so-called Ottawa on Idle No More trek. Cree youth from the community of Whapmagoostui and their supporters walked 1,600 miles from their community near so-called James Bay, QC to unceded Algonquin territory in so-called Ottawa, in support of the Idle No More Movement.

Why we call them RCMPigs: Mounties raped and abused West-Coast Indigenous women and girls. Feb 14th Annual Memorial Marches Continue. Human Rights Watch investigations in 10 Indigenous communities have found that RCMPigs are and have historically rape and abused Indigenous women and girls. Women and girls have gone missing so frequently on HWY 16 in occupied-British Columbia that the road it is called The Highway of Tears. Across Klanada, on Feb14th there is an annual march to commemorate missing and murdered Indigenous women. Support: http://womensmemorialmarch.wordpress.com/, http://familiesofsistersinspirit.com/

Campaign against racist slurs puts the R-word under heat. Across Turtle Island rallies of hundreds of people have come together to protest the continuation of the use of the R-word in football and sports teams. One such campaign was successful in occupied Algonquin territories, of so-called Nepean, ON where DJ NDN from A Tribe Called Red was successful in pressuring a name change of the local football team.

RCMPig cars burned after violent police raid Oct. 17th, 2013 Elsipogtog

RCMPig cars burned after violent police raid Oct. 17th, 2013 Elsipogtog

Category: 

Comments

on the note of no one taking a news seriously:

worker,

why don't you disable all comments. if people want to provide useful link or pertinent material, that can be moderated in some way. so just do that. because a lot of people really don't take this site seriously or find it insulting that their articles or call-outs (sometimes very serious matters) get shit and torn apart. so just disable them already because otherwise this site is fine.

CENSORSHIP!!1!

But seriously, no. People come here for the comments, the articles are kind of incidental. And I actually like the mix of serious stuff and ridiculous trolling. If people need to have their delicate feelings so assiduously shielded, well, maybe they should toughen up or not post here? I mean, yeah, sometimes the comments are legitimately douchey about really horrible things, and that sucks, but the world is not a "safe space" and any attempt to make it so is almost inevitably stifling. Plus, who gives a shit if people take a news seriously. It's fucking anarchist news, it's like inherently the least seriously-taken thing on the planet, it's not like we're suddenly going to be the BBC because the trolls can't comment anymore. All disabling/modding would accomplish is to remove one of the very few venues for anarchists to actually converse freely with each other (for whatever those conversations may be worth--it varies, I admit). Plus, doesn't it seem kind of ironic for a bunch of anarchists to have some moderator-on-high acting as arbiter of what is and is not acceptable/"useful"/"pertinent" in our conversations? I mean, come on.

omg my sides

the articles are shit

the comments are the best part

disable yourself

loling at workers academic/neo-realist/neo-marxist/communization friends trying to convince worker to disable commentd

I would suggest just not posting articles here instead of calling for comments to be disabled. I also find the comments section to be terribly toxic, but can't imagine it ever being disabled or made useful in anyway other than trolling.

The energies that are sourcing this series of essays which are modulated by humility as in the use of the words ‘towards’ and ‘unexpertness’ seem to put this initiative on a good tack, in leaving it open to evolve.

While indigenous aboriginal viewpoints are cited, [i.e. those of members of the Gixsan and Wet’su’weten nations], it should be noted that the indigenous aboriginal understanding of ‘ecology’ is nothing like the definition given in this essay series; e.g;

“Ecology is the study of interconnectedness in natural communities. It’s the way different plants, creatures, and forces interact with each other to create the conditions for the whole ecosystem. It is also the way they collaborate to bring about succession, the process by which one ecosystem gives way towards another. Succession is also a process of resiliency, towards more diversity and greater health.”

indigenous aboriginal understandstanding of the ecosystem dynamics of nature does not start from ‘different things’; e.g. ‘different plants, creatures, and forces that interact with each other’.

this is the Western ‘independently-existing being’ based model of community and ecosystems. the indigenous aboriginal model starts with ‘relations’ just as modern physics does. ‘things’ are secondary, they are appearances. Out of relations comes the appearance of things; e.g.

“The material universe is like an insubstantial shadow of the actual substantial Creator. In this worldview, the highest form of cognition, of consciousness does not occur in the insubstantial shadowlike material realm, but in the realm of creation’s spiritual source’.”
.
“The Nuu-chah-nulth saw the material world as a manifestation of the spiritual.”
.
“When the order of this continuum is understood, a picture emerges that may be alien to the prevailing views of a scientific world. It is a picture about an essential unity between spiritual and material beings. Since the spiritual subsumes the material in this order, all material beings are the products of the spiritual. Although life is composed of an infinite number of material beings, in the beginning all life forms were of one people, of the same essence. This commonality between species has not changed. In the anthropomorphic sense we are all related; we are all brothers and sisters, not only to each other, but also to every life form.” -- Umeek , E. Richard Atleo, author of Tsawalk, the worldview of the Nuu-chah-nulth [Nootka] people

In the view of modern physics, there is ‘consciousness’ which is yin/yang and incorporates the conjugate aspects of ‘spirituality’ and ‘reason’. ‘reason’ is based on the notion of ‘independently-existing material things/systems and what they do’. ‘spirituality’ is the outside-inward orchestrating influence aspect of consciousness that shapes the inside-outward reason-based assertive actions.

In modern physics, this sourcing of dynamics that is ‘field-like’ and transcends ‘things’ is called ‘consciousness’;

“To the question of The Observer, “Do you think that consciousness can be explained in terms of matter?” Max Planck replied:
.
“No, I regard consciousness as fundamental. I regard matter as derivative from consciousness. We cannot get behind consciousness. Everything that we talk about, everything that we regard as existing, postulates consciousness.” (Planck, as cited in de Purucker 1940

The point is that there no ‘material things’ in physical reality. As schroedinger says, the relational forms we see are not ‘independently-existing things-in-themselves’, they are ‘variations in the relational structure of space’.

‘there are no such things as ‘independently-existing things’, ... yet, ‘things’ are the basis for defining ‘ecology’ in ‘Towards and Anarchist Ecology’.

“[ecology is] the way different plants, creatures, and forces interact with each other”.

NO! ecology is the material aspect of the continually transforming relational spatial plenum. it is ‘appearances’, relational forms moving about in a continually transforming relational spatial plenum. It looks like the interdependently moving relational forms is the primary dynamic [e.g. storm-cells moving about in the atmosphere] but the primary dynamic is in fact the transforming relational space that both inhabits and engenders the relational forms. e.g. see the ‘transforming relational flow’ in the 2008 hurricane season and how the ‘relational forms’ [hurricanes] in the flow are secondary ‘appearances’ rather than the primary dynamic; i.e. the primary dynamic is the continually transforming relational spatial flow-plenum.

Our noun-and-verb European/Scientific language-and-grammar is a ‘device’ that synthetically reduces the relational forms in this dynamic to notional ‘things-in-themselves’ and ‘grammar’ [Nietzsche: ‘Grammar is God’] imputes to the notional ‘things-in-themselves’ ‘their own’ local, internal jumpstart sourcing of ‘their’ behaviour. Then we can present the relational forms WITHOUT THE FLOW THAT IS ENGENDERING THEM, using ‘symbols’ to signify them as if they were ‘things-in-themselves’. Watch this animated version of the 2008 hurricane season and notice how the primary dynamic, the transforming energy-charged relational spatial plenum HAS DISAPPEARED, and what we now see are the relational forms symbolized [exactly as in noun-and-verb European/Scientific language-and-grammar] as if they are ‘independent things-in-themselves’ with ‘their own behaviour’, moving about in a notional ‘fixed and empty space’ [a kind of 'reference map' which looks like it is totally uninvolved].

This animated view, in which we have eliminated all evidence of the primary dynamic, the transforming relational spatial plenum dynamic, and portray the relational forms as ‘things-in-themselves’, is the way we talk about dynamics and present them to ourselves as 'reality’.

The fact is, those raised in the Western culture have a hell of a time 'letting go' of the FALSE notion that ‘things come first’ and therefore, have a hell of a time 'letting go' of the FALSE notion that an ‘ecology’ is to do with a diverse multiplicity of ‘things’ that ‘interact’, rather than to do with a transforming energy-charged relational spatial plenum that not only orchestrates the individual and collective behaviour of relational forms, but engenders them [as Emerson puts it in The Method of Nature].

as Schroedinger says, it is pretty much a ‘lost cause’ trying to get a Western culture raised individual [mind conditioned individual] to ‘let go’ of his ‘things-first’, ‘relations second’ world-view. Whorf and Nietzsche have said the same;

“Still, it must be said that to Western thought this doctrine [relations are in precedence over ‘things’] has little appeal, it is unpalatable, it is dubbed fantastic, unscientific. Well, so it is, because our science – Greek science – is based on objectivation, whereby it has cut itself off from an adequate understanding of the Subject of Cognizance, of the mind. But I do believe that this is precisely the point where our present way of thinking does need to be amended, perhaps by a bit of blood transfusion from Eastern thought.” – Erwin Schroedinger.

an ecology, to be true to the physical world as understood by modern physics, must put transforming relations in precedence over ‘things’;

“By the principle of Occam’s razor, physicists and philosophers prefer ideas that can explain the same phenomena with the fewest assumptions. In this case you can construct a perfectly valid theory by positing the existence of certain relations without additionally assuming individual things. So proponents of ontic structural realism say we might as well dispense with things and assume that the world is made of [relational-spatial] structures, or nets of relations.” – Meinard Kuhlmann, ‘What is Real’, Scientific American, August 2013

The ‘Towards an Anarchist Ecology’ analysis is free to proceed using Greek and noun-and-verb European/Scientific language-and-grammar ‘objectification’ that puts ‘things’ first, ‘relations last’, as in its definition of ‘ecology’, ... but to do this is more self-deception of the same type which has brought us authoritarianism, capitalism and retributive, moralist justice.

It is time to use some of the flexibility built into the essays, to ‘upgrade’ the definition/understanding of ‘ecology’ from a newtonian to a modern physics compliant level. The understanding of 'anarchism' is also at stake; i.e. the indigenous anarchist is one who breaks out of the Western dumbing-down that has everyone thinking of themselves as 'hitters' whose 'hitting performance' is fully and solely their own, as if the 'fielding' had no role in it [If Al Capone can navigate passage through a crowd better than the average guy, or get people to agree with him more readily than the average guy, ... this 'hitting performance' is fully and solely his, right? ... NOT!

in real life 'hitting' and 'fielding' are conjugate aspects of one dynamic (relation spatial transformation) and obsequious 'fielders' can make the hitter look very, very good, ... way beyond anything that one could attribute to his own innate 'hitting' capabilities.

Authoritarianism is 'hitting' that is built on the backs of obsequious 'fielders'. Anarchism is 'never confusing yin/yang hitter/fielding dynamics for all-yang-no-yin dynamics where we credit the hitter (CEO, President etc.] with results that are in reality coming from an obsequious fielding collective.

What comes after trolling? What happens after it too becomes another stale role/identity?

Mask Magazine.

At least it does in my FUNKY WAGNALLS.

First off, great little synopsis article.

As for the comments section, folks keep criticizing the presence of bile and stupidity in an open discourse...
This begs the question; Do you normally avoid open discourses? Do you insulate yourself from reality?

I mean, how are we supposed to mount fierce resistance if a bit of joking and critique derails our efforts?

Every time I've been involved in a struggle that mattered at all, the venom levelled at us by the mainstream media and an endless sea of rightwing reactionaries was thousands of times worse than the comments on a-news. Think of the nasty words on the internet as maybe a very small amount of preparation for the real war.

It raises the spirits to see all of these ‘smoke signals’ coming from 'restless natives' in the hills, and it is not as if the ideas coming from a forum are sourcing this decolonizing activism. That is, there is no need to keep the forum discussion all neat and tidy as if it were furnishing the raw materials from which strategies and tactics are to be distilled that will fashion the world of the future. The comments in the forum are after-the-fact of what is unfolding. a dialogue in Adbusters did not create OWS, the transforming relational spatial activity continuum did. Hitler’s Nazi rhetoric did not create WWII, the war was commonly predicted in 1919, when the terms of the Treaty of Versailles were fixed, allowing 21 years between wars [the time for a pissed off generation of innocents punished for the alleged crimes of their fathers to reach the age of maturity].

the diversity of decolonizing and other anarchist flare-ups reported on in anarchistnews. are documenting a global resurgence coming from the earth, from nature, from the old ways [which tuned to the earth]. this global metapulse is not coming from reasoned theories, it is not ‘rational’ and no-one is ‘driving it’. as with indigenous decolonizing, it is rooted in the earth, in the natural unfolding. it was colonialism that believed that man could make ‘reason’ his roots and plant them up in the sky so that they would grow top-down through ‘authoritarian control centres’, disconnecting people from the natural orchestrating influences of a continually unfolding relational spatial plenum.

global communications technology does not have to be used so as to put everyone under the direction of a single ‘control centre’, it can just as well serve to facilitate collision avoidance [sustaining harmonious flow] within a web of relations where the ethic is NOT to ‘do your own thing’ in an absolute motion sense [as an ‘independent reason-driven system operating in an absolute space and absolute time ‘operating theatre’] like a powerboater orienting to his own destination, ... but to ‘do your own thing’ in a relational spatial sense, like the sailboater in turbulence that orients to sustaining balance and harmony in the relational spatial voyage.

forum comments can only realistically constitute a ‘reportage’ on the unmanaged, continually unfolding global social dynamic where no-one is in charge [forum comments are not going to evolve to the point that they start driving the global social dynamic]. anarchism is already here and it goes by the name ‘nature’ aka ‘transformation’. a diversity of local initiatives may be planned and deliberately executed as in the above list but the primary dynamic is the unfolding metapulse or ‘global resurgence’ that no-one is in charge of and no-one is ‘directing’. It is conjugate with the collapse of authoritarian politics. birth and death are not two separate dynamics [that would require the abstractions of both ‘being’ and ‘absolute space’] but one dynamic called transformation. all one has to do to see this is to shift the notion of ‘subject’ from the inhabitant to the habitat. if the habitat is ONE [an energy-charged plenum] then when something new comes into it, something must be departing at the same time, to make room for it; i.e. ‘transformation’ is the only possibility.

the utility of the forum articles and comments is in giving a sense of the reality of this global metapulse that is unmanaged and not rationally organized, which can, by putting people in touch with one another and the unfolding metapulse itself, cultivate resonance that intensifies it. at the same time, the anarchistnews articles and comments can help to ‘undermine the intellectual premises of colonialism’ so as to make it easier for those mesmerized by colonial rhetoric to jolt themselves out of it and be free to start moving in harmony with the non-rational, non-centrally managed unfolding metapulse.

Yes! And Napoleon was also really defeated by literally being eaten by a lion in front of his troops... and what's told in History books is just cover narrative. Putin had also already won the war against the entire NATO bloc back in 1999, and all that happened since then was just "damage control".

You also are NOT a major nutjob. I pray you never get anywhere close to a nuclear silo, or something.

well, that’s really what it’s all about; the globally dominating preference for simple language, ‘guilty or innocent’, ‘good or evil’, ‘right or wrong’, ‘true or false’. those who are currently ‘in power’ inherit the moral judgement chair and get to do the ‘calibration’ of these simple polarities, until the ones who are ‘put down’ get into power and turn the tables on them and so on and so forth ad infinitum. the 'anarchism' that retains moral judgement as a social dynamics management scheme does not and cannot exist.

Securing public recognition that one is 'NOT a major nutjob’ comes by conspicuous declarations in one’s belief in the existence of non-existing ‘things-in-themselves-that-be’ [sovereign states, human 'beings'] and in one’s conspicuously committed belief in the ability of these non-existing ‘things-in-themselves-that-be’ to be the jumpstart doers of deeds; i.e. to ‘causally determine results’. One must further conspicuously declare belief in the legitimacy of making moral judgements as to the ‘goodness’ or ‘badness’ of these notional 'localized-in-space-and-time-jumpstarted-and-jumpstopped deeds/accomplishments', and affirm the justness of rewarding or punishing the notional fully-and-solely-responsible authors [doers] of the accomplishments [deeds].

now, if, on the other hand, you maintain [like indigenous aboriginal traditionalists, and modern physicists like Mach, Bohm, Schroedinger] that the world is ONE, a dynamic unum, a relational activity continuum, a continually transforming relational spatial continuum in which those visible and tangible/material forms we call ‘things’ are ‘relational forms’ rather than ‘things-in-themselves-that-do-deeds’,...now you getting into serious ‘major nutjob territority’ IN THE MINDS of the serious believers in independent ‘being’ and ‘doing’ who, by the way, put together standing police forces and armies to enforce belief in these ideas, by protecting the ‘right’ of ‘independent beings’ [human beings, sovereign states] to ‘own independent tracts of land’ and to ‘independently pursue happiness’ through ‘morally commendable deed-doing’ seen as 'domestic activities' that proceed entirely within the private internal space of these wholly-owned independent land-tracts.'

the indigenous aboriginal moves deep into ‘major nutjob’ territory if he insists the only possible ‘dynamic’ in the relation spatial activity continuum of our real-life sensory experience, is ‘transformation’, that if a rock falls from the top of a hill into the bottom of a valley, the bump it raises on the valley floor and the hole it leaves on the hilltop are not two things but one; i.e. the geomorphological dynamic, the continuing relational spatial transformation.

Western civilization, which is currently the gatekeeper for establishing norms-and-realities, is going to remind him that ‘what is [officially by cultural validation] ‘real’’, ... is that ‘the hill is wearing down’ and that ‘the valley is filling in’, and that ‘these results’ are ‘CAUSED’ by ‘rocks falling’ [in direct contradiction to the indigenous aboriginal and modern physics view that 'rocks falling' is caused by the geomorphological dynamic; i.e. by 'continuing spatial-relational transformation of the world-plenum] as applies to all such purported 'determinative cause-effect actions'. In other words, the authorities [those currently in power thanks to the size of their armies] are going to insist that when you take a subject, like ‘hill’ or ‘valley’ and append a verb like ‘eroding’ or ‘filling’, you are re-producing ‘what is really going on’, which means that ‘local start-and-stop doer-deed events REALLY ARE physically real phenomena’. These notionally ‘real, local actions’ [and NOT relational spatial transformation], moreover, provide a ‘results’ base, an inventory of separate 'done-deeds' that support ‘valuation’ and ‘moral judgement’.

These noun-and-verb European language-and-grammar constructs; i.e. ‘equivalencing these notional concepts with physical world dynamics’ is thus essential WITHIN THE COLONIAL WORLDVIEW. Without them, Western civilization could not come up with the system of valuations and moral judgements which they use in a foundational way to manage the global social dynamic.

The right to own property supports your right to ‘construct a dam on it’ to generate electrical power as part of your 'human right' to the ‘pursuit of happiness’. The 'creation of the power plant' that is, at the same time, the destruction of salmon spawning grounds that transforms relations around the world may suggest the 'questionability' of operating on the basis that the ‘declaration of independence’ of a ‘tract of land’ is a ‘truth’ that it is safe to ‘believe in’ and use in a foundational way to guide and shape one’s behaviour.

However, such beliefs as foundations for social behaviour is the general case, whereupon one notionally 'divides out of the relational activity continuum', ‘doers and their deeds’, finalized, shrink-wrapped 'accomplishments' that serve as the basis for ‘values’ and ‘moral judgements’ and are foundational to the specification of ‘human rights’, and which comprise the social dynamics package known by familiar term, ‘Western civilization’.

It is your ‘right’ to own property and to declare the independence of the property to set the stage for your pursuit of happiness within your independent tract of land, ... and to, for example, build nuclear power stations therein [which is no-one else’s business so long as everyone agrees that ‘independent tracts of land’ really do exist]. Within those independent tracts of lands, the ‘owners’ can value their domestic doing-of-deeds and the moral goodness of them, on the basis of ‘the economics’ of the project since this is a measure of what the project ‘gives back’ to the owners of the independent tract of land that is theirs to exploit [as masters and possessors, as is implied by 'ownership'] in their pursuit of happiness. The economic value of a nuclear power plant is substantial and the moral value is high [keeping all the little one’s warm in the winter and cool in the summer, and giving them hot din-dins every day etc.] and it is no-one else’s business because as the engineering blueprints clearly show, the entire project is ‘local’ and ‘domestic’, transpiring entirely within the ‘boundaries’ of the ‘independent sovereign state’ governed by supreme central authority that represents 'the owners'.

Of course, there are those ‘major nutjobs’ that scoff at the notion of ‘independent states’ and ‘independent human beings’, who see the world in Nietzsche’s terms, as a dynamic unum, wherein, in his blunt terms,

“The world exists; it is not something that becomes, not something that passes away. Or rather: it becomes, it passes away, but it has never begun to become and never ceased from passing away--it maintains itself in both.-- It lives on itself: its excrements are its food.”

It is one thing to measure the influence of the excrement of a nuclear power plant as ‘independent stuff in itself’ that has a measurable effect on ‘independent things-in-themselves’ such as ‘human beings’ [independent reason-driven systems that interact with such stuff in an absolute space and absolute time ‘operating theatre’], but if that power-plant excrement [e.g. radiocesium 137] is food that becomes the cell/tissue fabric of those ‘notionally independent’ ‘human beings’; i.e. the cell/tissue fabric of the ‘vital organs’ then the continual ‘collapse’ of those 'atoms' that are part of the make-up of cell/tissue fabric becomes an effect intrinsically more important than the 'interactions' of some 'independent things' on some other 'independent things’ [nouns, verbs and grammar make it so easy to split things out and portray dynamics as 'interactions between/amongst independent things'].

The indigenous aboriginals of the Coast Salish ‘lower Elwha Klallam tribe’ living near the mouth of the Elwha river could not interfere in the domestic activities of owners of the ‘independent tract of land’ that included most of the Elwha river, who were pursuing their happiness by putting a dam on the river to generate electrical power. These indigenous aboriginals announced themselves as ‘major nutjobs’ by claiming that those who believed in the notion of ‘independent tracts of land’; i.e. those who believed in the separation of space and time that ‘concealed’ the actual relational-spatial transformational nature of dynamics and provided the basis for the concept of purely local ‘doing of deeds’ were ‘major nutjobs’. In other words, there has been an effective ‘standoff’ in the identifying of ‘major nutjobs’.

Of course, the Western civ people who have promoted BELIEF [in a ‘true’ or ‘false’ logical sense] in the NOTIONAL fragmentation of the relational continuum into notional local, independent things-in-themselves and notional dynamics in terms of the local doing of deeds by notional ‘local independent reason-driven doers’, foresaw the potential for trouble with unbelievers, particular those whose traditional lands they confiscated and unilaterally claimed ownership of by notionally bounding them with imaginary line borders and declaring them to be ‘independent-existing sovereign states’, ... and thus then levied a tax on all those who, in the same fell stroke as the ‘declaration of independence’, become ‘residents/citizens’ of these logically-declared, instantly-created-by-man-‘sovereign states’,... a tax to support a standing army and police force to enforce the belief in the ‘independent existence’ of land-tracts and to enforce the logical and moral legitimacy of seeing dynamics in terms of ‘local doer-deed projects’ justifiable on the notional basis of their own domestic [not external but exclusively internal] ‘local merits’, ‘local value generation’, and ‘local moral goodness’.

Can you imagine these two peoples at the negotiating table, each seeing each other as ‘major nutjobs’? In other words, each understanding the world that they both live in, in radically different terms; i.e. each living in their own ‘different reality’?

Can you see the indigenous aboriginals who make such pronouncements in their life-celebrating invocations/thankgivings as;

“We turn our minds to all of the fish of the world. They cleanse and purify the waters of life, and they offer themselves to us as food. So we turn now to the Fish and send our greetings and thanks.” – Taiaiake Alfred, Wasáse

... as they are told by those across the negotiating table that fish deformed by radioactive contamination are ‘safe to eat’ because their radiation level is ‘less than that of bananas’ and that the human body is a machine that, while it processes inputs and outputs, is not made of those inputs and outputs; i.e. that the convection cell has its own local internal source of power to process inputs and outputs, pulling them in and pushing them out, like a tornado seen as the source of atmospheric turbulence rather than as the result [the space of 'things' seen as 'emptiness' instead of 'plenum'].

No, this is not going to happen. This clash of realities is the source of ‘indigenous resistance’. But as Taiaiake Alfred also implies in Wasáse, there is a problem here in that young indigenous anarchists, co-opted by colonial ‘thinking’, are tending to ‘see’ the conflict in ‘rational terms’ that portray ‘indigenous’ and ‘non-indigenous’ as notional ‘independent groups’ that are polarized against one another; i.e. as two groups of 'independent reason-driven machines', a la newtonian scientific thinking. As this article says;

“All across Turtle Island and around the world Indigenous peoples are taking direct action to protect their lands by any means necessary. Together we are resisting colonialism by defeating corporate Imperialism, preventing resource extraction, asserting our sovereignty, and fighting White supremacy and legacies of racism. So much has happened and Indigenous peoples are rising up!”

In the traditional indigenous aboriginal beliefs, all men are brothers who live together in an inherent relational interdependence; i.e. live together in a relational unum, a web-of-life, as in the modern physic view of the world as a continually transforming relational spatial plenum that continually gathers and regathers relational forms within itself [‘a world whose excrement is its food’].

In this case, the battle is not a physical battle between opposing factions, it is the clash of brothers whose respective minds are inhabited by clashing realities. This battle will not be resolved by wins or losses on a physical field of battle, but can only be resolved in the hearts and minds of the combatants, in the manner that they understand themselves and the world and how they relate to one another and the one-world in which they share situational inclusion.

‘Discussion forums can be ‘used’ by participants either to rally people to activism within their faction aimed at culminating in a win on the physical battlefield, AND/OR to attempt to dispel the ‘aberrant, fragmented reality’ that inhabits the minds of those co-opted into Western civilization [which includes standing armies and police forces].

i am not saying that the writers of this article 'have been co-opted', but i am saying that 'language' is a powerful influence for co-optation. if we take language with its ability to fragment the relational continuum 'literally', we become 'major nutjobs' that see those who deny the literal meaning of a language-fragmented reality as 'major nutjobs'. indigenous aboriginal traditionalists saw the literalists as 'major nutjobs' but over numerous generations of critiquing those 'literalist major nutjobs' using the fragmentizing language rather than their own flow-based language, it is not difficult to start believing, literally, in one's fragmentizing critiques of 'others'; i.e. it is not difficult to become 'literalist major nutjobs'.

That is, it is difficult, as a user of fragmentizing noun-and-verb European language-and-grammar, NOT to become a 'literalist major nutjob'.

Predictions that derive from scientific reasoning are positivist; i.e. they are based on ‘what things do’.

In other words, the Western model of ‘organization’ is an ‘independent reason-driven system’. That is what Western analysts like Arrighi build into their models.

It is what scientists reporting through the IPCC build into their simulators. It is not that rising CO2 concentrations in the atmosphere ‘cause’ rising temperatures. This is not what is going on, it is the substituting of an ‘independent reason-driven system’ for ‘what is going on’. There is no boundary between the celestial suprasystem and the atmosphere-system other than that which is implicitly put in there by modeling ‘organization’ as ‘independent reason-driven systems’.

Independent reason-driven systems are systems we notionally equip with internal components seen as ‘things-in-themselves’ that are the purported local jumpstart authors of the system behaviour. This allows us to DESCRIBE a dynamic fully and solely from the inside-outwards.

Scientists then use these ‘after-the-fact’ DESCRIPTIONS of dynamics as if they were models of the dynamics themselves.

Scientific models describe how hurricanes, as local systems, ‘work’ [using three coupled differential equations] without saying diddly squat about how suprasystem of celestial dynamics can vary the loading of thermal energy into the atmosphere bringing it towards and away from ‘the boil’ so as to engender these subsystems within it; i.e. the ‘system’ is included within the ‘suprasystem’ and is a response to some need in the suprasystem (e.g. to restore thermal energy balance by transporting thermal energy from thermal energy rich equatorial regions to thermal energy poor polar regions.).

The ‘university’ is a system that can be modeled using the Western archetype for ‘organization’; i.e. an ‘independent reason-driven system’. This model, in terms of its departments and faculties, teachers and students, physical plant and administration and staff etc. makes it into a ‘local independent whole’ by notionally saying that it is ‘reason-driven’. But, if we look ‘upstream’ into the general community dynamic, we seen that needs develop within the general community dynamic that orchestrate the engendering of the university [example used by Russell Ackoff in explaining ‘systems theory’]. The university can be seen more broadly as inside-outward-asserting resonance structures orchestrated outside-inwardly in the relational spatial community dynamic [suprasystem dynamic].

There is a fundamental difference here in how we ‘model’ the world that is the root of the split ‘anarchism’ [as in ‘indigenous anarchism’] and ‘capitalism’/’socialism’.

‘Organization’ does not have to imply ‘independent reason-driven system’.

‘Organization’ can be understood as an outside-inward orchestrated inside-outward asserting dynamic. In a crowd dynamic, the opening of passageways orchestrates the asserting movement of the participating individuals. This is spatial-relational self-organizing. But by portraying the individuals as ‘independent reason-driven systems’, the sourcing of the dynamic shifts to the interior of the individual as if he were the full and sole author of his own movements. The influence of the opening of [spatial-relational] passageways that we actually experience as shaping our actions DISAPPEARS when we model this dynamic using models of man as ‘independent reason-driven systems’.

Predictions like the IPPC’s on climate variations, or Giovanni Arrighi’s in The Long 20th Century on ‘systemic cycles of accumulation’ are based one-sided all-yang-no-yin models; i.e. on ‘after-the-fact’ relations. The neuro-scientist can explain creativity in terms of the different way information is received and processed in highly-creative children versus less-creative children, but as we all know, enriched learning environments bring forth creative gifts and talents in children, and ‘learning environment’ does not even enter into the analysis of the child himself and how he, as an ‘independent reason-driven system’ processes information.

So it is as well with Arrighi’s “ [defining of] four stages of capitalism, each marked by a systemic cycle of accumulation. Each cycle begins with the rise of a new leading state and form of institutionalized planning that organizes a global accumulation of capital, subtly interrupted by a signal crisis that heralds the switch from industrial to financial expansion, experienced as a golden age that marches inevitably to the terminal crisis when the bubble bursts and a new state (or group of states) must take up the lead in the reorganization of global capital.”

‘Colonization’ was never a one-sided doer-deed action on the part of ‘colonizers’. The colonizing nation was not really ‘an independent reason-driven system’. The world dynamic included accommodating regions that orchestrated assertive intrusions in the manner that the oasis orchestrates the arrival and settling of nomads. Colonizer ‘hitting’/‘asserting’ was the complementary reciprocal of ‘fielding’/‘accommodating’.

Manhattan is no longer given over to would be colonizers for a few beads and trinkets. Modern relational space is not nearly so accommodating as it was in 1626 when colonizing settler Peter Minuit ‘bought it’ for beads and trinkets.

Colonizer ‘hitting’ was in reciprocal complement to indigenous ‘fielding’ which was highly accommodating. Colonizers would like history to attribute their ‘hitting’ to them and them alone, as if they were ‘independent reason-driven systems’ whose assertive achievements were attributable fully and solely to them.

As a hitter, the evolution of one’s batting achievements does not depend solely on one’s individual competencies, but is co-formed in reciprocal complement with the accommodating influence of the relational space one is hitting into [the ‘fielding’ is also evolving]. The asserting of black man will not be as receptively accommodating in a white racist collective as in an all black collective.

Rise or decline in the assertive achievements of an individual, group or ‘state’ derives from the conjugate relation of individual asserting and relational spatial accommodating.

Scientific predictions based on ‘what things do’ [‘hitting’] as if in an absolute space and absolute time ‘operating theatre’, derive from ‘analytical inquiry’ that is ungrounded in synthetical inquiry [synthetical inquiry takes account of the outside-inward orchestrating influence of the suprasystem in which the system is inevitably included; i.e. the ‘fielding’ which complements the ‘hitting’].

The weakness of scientific predictions is in their being formulated in the one-sided yang terms of ‘what things do’. The situation faced by the British Empire was that the colonized regions were initially very ‘accommodating’ but by the WWII era, had become far less accommodating. While we speak of the ‘rise and the fall’ of empires, as if the were the rise and fall of hitting competencies, it is generally the evolution of ‘fielding’ that leads to a decline in the ‘imperialist batting average’. That is, the environment becomes less accommodating, suppressing the blossoming of assertive potentials of the yang agent. The soil becomes less fertile to the growth of British Imperialism.

Is it reasonable to speak of the rise and fall of the U.S. empire out of the context of general spatial-relational condition of the world dynamic and how accommodating it is to U.S. imperialism? ‘The Americans’ were often seen heroes that people were welcoming, in contrast to British and French imperialists, .. in the era approaching WWII. Commercial penetrations by the U.S. were accommodated far more receptively in this era, creating the impressive performance profile that the U.S. might have mistakenly attributed to ‘itself’. People who give you Manhattans for a few beads and trinkets make your ‘hitting performance’ look very good, but is it really YOUR hitting performance?

The British felt as if they were invincible. They felt that their superiority was built into their blood and genes. That’s what the ego does and that’s what scientific thinking in all-yang-no-yin terms does. It attributes performance/results FULLY AND SOLELY to the ‘hitter’, as if the ‘hitter’ was doing his deed in an absolute space and absolute time operating theatre, ... ignoring the variable accommodating of ‘fielding’ that can make a hitter ‘look good’ or ‘look bad’, ... the variable accommodating that, in the relational space interpretation of modern physics, is the leader of the yin/yang dance.

[As Pasteur and Béchamp put it; ‘le microbe n’est rien, le terrain est tout’. e.g. 30,000 deaths per year from the bacterium clostridium difficile are not ‘really’ from the ‘hitting’ of the bacterium clostridium difficile but from the terrain of the digestive tract whose de-balanced by anti-biotics flora open up an accommodating niche for their proliferation. The scientific belief that the causal agent or ‘hitter’ is responsible for results has had the scientific medical authority going to war against ‘clostridium difficile’ rather than accepting a 90% plus remedy available since 1958 that rebalances the flora. Hundreds of thousands of unnecessary deaths are the result of this scientific modeling that holds the ‘hitter’ or ‘causal agent’ fully and solely responsible for dynamic unfoldings. ]

Treating the state and capital as ‘hitters’ responsible for cycles of change, as Arrighi does, is an all-yang-no-yin scientific view, as the author observes. In fact, there is a commonality between the above view into what is going on in our manner of modeling dynamics and the inference in the author’s conclusion;

“The state and capital have joined their destinies, but they are not the only players. Because anarchy is not just another way power organizes itself within a world system, it is an externality inside of that which has no outside, it is a dreamed and immanent reality that promises the destruction of this system. Anarchy is here, with those who reject the models of power, even if we choose to study them. Because above all it comprises the will to make time stop, it is necessarily meaningless to those who are content to chart the quantifiable manifestations of power, while it means everything to those who are dedicated to fighting power in all its forms.”

the reader can decide whether the conclusion thus stated, or emile’s above development of this conclusion is the more or less ‘inscrutable’.

yes, you are correct in making mute reminder of the consistency of emile’s worldview which deconstructs over-simplified [economy-of-thought-based] language game constructs. this is necessary if we wish to look beneath the over-simplicity of our standard noun-and-verb European/Scientific language-and-grammar communications that consistently reduce dynamics from yin/yang [relational] physical reality, to all-yang-no-yin ‘economy of thought’ [Mach].

instead of drawing attention to the fact that the dynamics of the habitat not only shape the behaviour of the inhabitants but engender the inhabitants, our noun-and-verb European language-and-grammar fragments this relational dynamic by imposing synthetic ‘absolute being’ to the relational form or ‘inhabitant’ by making it into a noun/subject and then appending a ‘verb’ for it to grammatically ‘inflect’ so as to make it appear that the ‘subject’ is the ‘author’ of action that causally determines a ‘result’.

this ‘language game’, the noun-and-verb European/Scientific language-and-grammar ‘language game’ delivers the mental impression that dynamics are being jumpstart-sourced by ‘independent things-in-themselves’ hence ‘the farmer produces wheat’.

if we observe these dynamics more closely, we acknowledge that the world is a relational activity continuum in which ‘farmers are continually gathering and being regathered’ and in which ‘wheat plants are continually gathering and being regathered’; i.e. they are both ‘relational forms’ within the continually transforming relational spatial activity continuum [plenum]. there is no ‘independent being’ here, other than in the abstract constructs of noun-and-verb European/Scientific language-and-grammar.

the relational form we call ‘farmer’ rips everything out of the soil he is not interested in, and spreads out the seeds of the wheat plants; i.e. his actions constitute a rearranging of the relational dynamics that are engendering not only wheat-plants but ‘farmers’ like himself. the overall relational dynamic is continually engendering more wheat plants and more farmer and these relational forms, situationally included in this continuing relational spatial transformation are the transformation; i.e. they are the agents of transformation in the same manner as convection cells in a continually transforming relational spatial fluid plenum.

It is ‘noun-and-verb European/Scientific language-and-grammar’, operated by Western users, that butts in there and imposes, synthetically, jumpstart sourcing of action to ‘man’. After all, the Bible and Torah and Koran pioneered this language game and it definitely ‘caught on’ and Newton copied and cleaned up the technique and that caught on too. Using this language game, we can say that ‘the farmer produces wheat’, making it appear as if the ‘farmer’ is an ‘independent reason-driven system’ and that the ‘produced wheat’ is the ‘causal result’ of the ‘farmer’s action’ which is ridiculous, of course, the sort of ridiculous synthetic concept you can work up with ‘language games’, but that doesn’t stop people from ‘believing’ that it is ‘true’ that the farmer is an ‘independent reason-driven system’ whose jumpstart actions are the cause that produces the resulting ‘wheat crop’.

As Mach observes, science is a ‘language game’ that delivers ‘economy of thought’. The physical reality is that;

“The dynamics of the habitat are conditioning the dynamics of the inhabitants at the same time as the dynamics of the inhabitants are conditioning the dynamics of the habitat” – Mach’s principle”

this is the ‘relational space’ view of modern physics wherein the inhabitants are included in the habitat in the manner that a convection cell is included in the relational flow that is engendering it.

so, ‘the farmer-inhabitant’s-dynamic’, like the convection-cell-inhabitant’s-dynamic, is rearranging the habitat-dynamic at the same time as it is being rearranged by the habitat-dynamic. to say that ‘the farmer produces wheat’ is clearly an ‘economy-of-thought’, an ‘abstraction’ that should not be confused for reality. It is, meanwhile, the hallmark of Western civilization/Colonialism, that it is ‘taken literally’; i.e. it IS confused for physical reality.

so, thanks [i guess] for your repeated mute reminders of the consistency in my ‘reconstructions’ of our over-simplified economy-of-thought language game constructs.

Poetry is a relational way of capturing our physical experiencing of the world; ... 'experiencing'... that is ‘beyond articulation’ [the Tao that can be told is not the true Tao]. Our reducing of poetic express to literal/explicit/non-relational meaning is for our convenience. The poet is someone who is not fooled by the reduction-of-convenience whose ‘crisp explicitness claims to signify ‘the true, factual way things are’, and who never forgets that all explicit concepts are precipitated from poetic representation.

“What then is truth? A movable host of metaphors, metonymies, and; anthropomorphisms: in short, a sum of human relations which have been poetically and rhetorically intensified, transferred, and embellished, and which, after long usage, seem to a people to be fixed, canonical, and binding. Truths are illusions which we have forgotten are illusions- they are metaphors that have become worn out and have been drained of sensuous force, coins which have lost their embossing and are now considered as metal and no longer as coins.
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We still do not yet know where the drive for truth comes from. For so far we have heard only of the duty which society imposes in order to exist: to be truthful means to employ the usual metaphors. Thus, to express it morally, this is the duty to lie according to a fixed convention, to lie with the herd and in a manner binding upon everyone. Now man of course forgets that this is the way things stand for him. Thus he lies in the manner indicated, unconsciously and in accordance with habits which are centuries' old; and precisely by means of this unconsciousness and forgetfulness he arrives at his sense of truth. From the sense that one is obliged to designate one thing as "red," another as "cold," and a third as "mute," there arises a moral impulse in regard to truth. The venerability, reliability, and utility of truth is something which a person demonstrates for himself from the contrast with the liar, whom no one trusts and everyone excludes. As a "rational" being, he now places his behavior under the control of abstractions. He will no longer tolerate being carried away by sudden impressions, by intuitions. First he universalizes all these impressions into less colorful, cooler concepts, so that he can entrust the guidance of his life and conduct to them. Everything which distinguishes man from the animals depends upon this ability to volatilize perceptual metaphors in a schema, and thus to dissolve an image into a concept. For something is possible in the realm of these schemata which could never be achieved with the vivid first impressions: the construction of a pyramidal order according to castes and degrees, the creation of a new world of laws, privileges, subordinations, and clearly marked boundaries-a new world, one which now confronts that other vivid world of first impressions as more solid, more universal, better known, and more human than the immediately perceived world, and thus as the regulative and imperative world. Whereas each perceptual metaphor is individual and without equals and is therefore able to elude all classification, the great edifice of concepts displays the rigid regularity of a Roman columbarium and exhales in logic that strength and coolness which is characteristic of mathematics. Anyone who has felt this cool breath [of logic] will hardly believe that even the concept-which is as bony, foursquare, and transposable as a die-is nevertheless merely the residue of a metaphor, and that the illusion which is involved in the artistic transference of a nerve stimulus into images is, if not the mother, then the grandmother of every single concept [here Nietzsche borrows from Mach]. But in this conceptual crap game "truth" means using every die in the designated manner, counting its spots accurately, fashioning the right categories, and never violating the order of caste and class rank. Just as the Romans and Etruscans cut up the heavens with rigid mathematical lines and confined a god within each of the spaces thereby delimited, as within a templum, so every people has a similarly mathematically divided conceptual heaven above themselves and henceforth thinks that truth demands that each conceptual god be sought only within his own sphere. Here one may certainly admire man as a mighty genius of construction, who succeeds in piling an infinitely complicated dome of concepts upon an unstable foundation, and, as it were, on running water. Of course, in order to be supported by such a foundation, his construction must be like one constructed of spiders' webs: delicate enough to be carried along by the waves, strong enough not to be blown apart by every wind. As a genius of construction man raises himself far above the bee in the following way: whereas the bee builds with wax that he gathers from nature, man builds with the far more delicate conceptual material which he first has to manufacture from himself. In this he is greatly to be admired, but not on account of his drive for truth or for pure knowledge of things. When someone hides something behind a bush and looks for it again in the same place and finds it there as well, there is not much to praise in such seeking and finding. Yet this is how matters stand regarding seeking and finding "truth" within the realm of reason. If I make up the definition of a mammal, and then, after inspecting a camel, declare "look, a mammal' I have indeed brought a truth to light in this way, but it is a truth of limited value. That is to say, it is a thoroughly anthropomorphic truth which contains not a single point which would be "true in itself" or really and universally valid apart from man. At bottom, what the investigator of such truths is seeking is only the metamorphosis of the world into man. He strives to understand the world as something analogous to man, and at best he achieves by his struggles the feeling of assimilation. Similar to the way in which astrologers considered the stars to be in man's service and connected with his happiness and sorrow, such an investigator considers the entire universe in connection with man: the entire universe as the infinitely fractured echo of one original sound-man; the entire universe as the infinitely multiplied copy of one original picture-man. His method is to treat man as the measure of all things, but in doing so he again proceeds from the error of believing that he has these things [which he intends to measure] immediately before him as mere objects. He forgets that the original perceptual metaphors are metaphors and takes them to be the things themselves.” --- Friedrich Nietzsche, ‘On Truth and Lies in a Nonmoral Sense’[Über Wahrheit und Lüge im außermoralischen Sinn]

how many islands are there in the ocean? How many islands are there if the water level drops? Some of the separate and distinct islands will now be recognized as irregularities on a larger ridge. Some of the irregularities rising from the water-bottom will now be exposed and add to the number of discrete, nameable islands.

Evidently, islands are things that humans see as ‘separate’ and ‘countable’ because humans can’t see that they are connected by the continuous terrain that lies hidden from their view beneath the water. Evidently, an island is a very human-subjective thing, like a river or like a human [where the relational connectedness is not visibly obvious]. How many rivers are there? Or, how hard is it raining? When mounded piles of gravel covered with rivulets during a heavy rainfall ‘slump’, the number and intensity of rivulets decreases. Perhaps it is the case that 'the terrain is rivering' and 'the river is raging' is just a metaphor that imputes a God-like spirit that animates 'the river' and makes it look like an angry man; i.e. a metaphorical anthropomorphism.

Are islands and rivers ‘real things’? Or are they relational features in a continually transforming relational spatial plenum that human observers subjectively reduce to notional ‘thinghood’ with the help of noun-and-verb language-and-grammar, and then anoint with their own God-like locally jumpstarting behavioural qualities.

The tropical island is a great metaphor. The raging river is a great metaphor. But are they ‘real’, ... are they the factual truth? Or are they metaphor? Our experience informs us that everything passes because the world is a continually transforming relational spatial plenum and ‘things’ are relational features within that transformation. However, it IS useful to impute ‘factual truth’ to metaphors [so long as such an 'economy-of-thought-generating-tool' does not 'run away with the workman (Emerson)]. As John Stuart Mill observes, ‘every definition implies an axiom, that in which we affirm the existence of the object defined’. The ‘river rages’ with or without the reduction of the metaphor to a notional ‘thing-in-itself that does stuff’; i.e. ‘the river’ is, first and foremost, a metaphor for a relational development within a continually transforming relational spatial plenum.

“Deception, flattering, lying, deluding, talking behind the back, putting up a false front, living in borrowed splendor, wearing a mask, hiding behind convention, playing a role for others and for oneself — in short, a continuous fluttering around the solitary flame of vanity — is so much the rule and the law among men that there is almost nothing which is less comprehensible than how an honest and pure drive for truth could have arisen among them. They are deeply immersed in illusions and in dream images; their eyes merely glide over the surface of things and see "forms.
.
In some remote corner of the universe, poured out and glittering in innumerable solar systems, there once was a star on which clever animals invented knowledge. That was the most arrogant and mendacious minute of "world history," but nevertheless, it was only a minute. After nature had drawn a few breaths, the star cooled and congealed, and the clever beasts had to die. One might invent such a fable, and yet he still would not have adequately illustrated how miserable, how shadowy and transient, how aimless and arbitrary the human intellect looks within nature. There were eternities during which it did not exist. And when it is all over with the human intellect, nothing will have happened.” .” --- Friedrich Nietzsche, ‘On Truth and Lies in a Nonmoral Sense’[Über Wahrheit und Lüge im außermoralischen Sinn]

In spite of Nietzsche, in spite of Bohm’s contention of the ‘incoherence’ of confusing the materialist worldview constructed from non-‘rheomode’ (non-flow-based) language such as the noun-and-verb European/Scientific language-and-grammar and in spite of the repeated wake-up call attempts from Einstein, McLuhan, Poincaré, Schroedinger, Mach etc., that ‘space is NOT euclidian’, many people, evidently the person who signs in as EMILE9000, are not interested in even considering that the world may indeed be ‘relational’ as modern physics suggests, and as our sensory experience informs us, and as indigenous aboriginal traditionalists have long [always?] maintained.

The continuing summary dismissal of the charges that ‘being’ is ‘schaumkommen’ (‘appearances’) and that the continually ‘coming-and-going’ [gathering and being regathered] ‘forms’ that noun-and-verb European/Scientific language-and-grammar LOGICALLY ENDOW WITH ‘BEING’ are instead, ‘relational forms in the continually transforming relational spatial plenum’, are [literally] for 'good reason'. in fact, ‘reason’ is foundational to the belief in ‘being’. one can go farther than this and say that ‘being’ is the foundation of ‘reason’.

It is not that Bohm and Schroedinger want to ‘discard reason’, but it is the case that they do not see ‘reason’ as having the capability of delivering an understanding of the physical reality of our sensory experience that comes to us through our fullblown intuitive sensory experience, no matter how much science and reason-based ‘education’ we have had. Science and ‘reason’ are very useful tools but they are tools based on ‘economy-of-thought’. The value of such ‘utility’ is undermined to the point that we end up by shooting ourselves in the foot by pushing these tools beyond the limit of their useful application, by developing and using ‘twenty-pound theorems’ from ‘ten pound axioms’, or, as Emerson says, by ‘letting the tools run away with the workman’.

What is the appeal and utility of ‘reason’?

1. It incorporates within it the concept of independently-existing ‘being’ which provides it with a ‘binary logical foundation’; ‘to be’ or ‘not to be’, ‘is’ or ‘is not’ which allows us to ‘reason’ in absolute terms and thus validate propositions in a ‘true’ or ‘false’ sense. This provides us with the comforting feeling that we can lay something to rest; i.e. to establish the truth, the whole truth and nothing but the truth beyond reasonable doubt. If one likes a neat and tidy way of understanding, ‘reason’ has much appeal.

2. ‘Reason’ gives us a solid way of seeing our ‘self’; i.e. as a ‘being’ [as an ‘independent reason-driven being’]. A ‘being’ either exists or it does not. If it ‘does not exist’, we don’t have to worry about it. The notion that ‘because one can reason, one must therefore exist’ appealed to Descartes; i.e. ‘I reason, therefore I exist’ (cogito ergo sum). Of course, that has been exposed as a logical fallacy by Nietzsche and others; i.e. it rests dependently on the invented notion of a ‘subject-being’ that has the ‘intention of thinking’;

“[Descartes’ ‘I think therefore I am’ reflects] … our grammatical custom that adds a doer to every deed. In short, this is not merely the substantiation of a fact but a logical-metaphysical postulate” … “That which gives the extraordinary firmness to our belief in causality is not the great habit of seeing one occurrence following another but our inability to interpret events otherwise than as events caused by intentions. It is belief in the living and thinking as the only effective force–in will, in intention–it is belief that every event is a deed, that every deed presupposes a doer, it is belief in the “subject.” Is this belief in the concept of subject and attribute not a great stupidity?” – Nietzsche, ‘Will to Power’ 484

3. ‘Reason’ allows us think in terms of our ‘self’ and humans, organisms and organizations as ‘independent reason-driven system’. This is an economy of thought that allows us to [notionally] get rid of the complications of relational space wherein everything depends on everything else as in ‘fields’ such as gravity. By reducing relational dynamics to terms of ‘independent beings’ and ‘what independent beings do’, we can make ‘beings’ like ‘our self’, notionally, fully and solely responsible for ‘our own actions’. This inflates our ego. Of course it can deflate our ego if our ‘deed-doing’ looks feeble compared to that of others. But, by the same token, it provides the basis for ranking/valuing people and for apply moral judgement as to who is ‘good’ and who ‘bad’ or ‘evil’. ‘Reason’ therefore equips us to value-rank and morally judge people. It can therefore be used to ‘manage the social dynamic’ and provide a way of differentiating our ‘self’ from ‘those beneath us’ and those ‘opposed to us’.

4. ‘Reason’, in combination with the archetype of ‘organization’ as ‘independent reason-driven system’ is used as an explanation for ‘where the ‘action’ buck starts and stops’. Thus, ‘reason’ will trace back the result, ‘wheat-field’, to itself, ‘reason’, so that one sees ‘behaviour’ and the ‘results of behaviour’ as being the product of ‘reason’. This is corollary to the view of ‘self’ as an ‘independent reason-driven system’. It in effect ‘short-circuits’ outside-inward orchestrating influence [the ‘yin’ in yin/yang]. It is an anthropomorphism built into the biological sciences that credits complex plant behaviour as arising from the plant’s ‘intelligent behaviour’; e.g. see David Suzuki's production 'Smarty Plants' and Nova's production 'Slime Mold Smarts'

This ‘short circuiting’ thanks to the concept ‘reason’ allows all organismic and/or organizational behaviour to be portrayed in all-yang-no-yin terms. This does good things for the egos of ‘leaders’ and ‘business managers’;

For example, the yin/yang view is like the ‘hitting-fielding’ view in baseball; one measures the ‘hitting results’ and it is easiest to attribute them, whether good or bad, to the hitter [the one-sided yang view] even though the accommodating influence of the fielding can ‘make the hitter’s performance look good’. If a would-be manager of a clothes manufacturing enterprise ‘sets up shop’ where the fielding (labour force that is accommodating his hitting efforts) is not all that ‘accommodating’, perhaps because he not all that inspiring a leader/hitter and they have many other opportunities, ... when he moves his operations to Bangladesh where everyone is starving and desperate and super-accommodating, HIS performance rises radically. We say this because ‘reason’ and ‘being’ present ‘man’, organism and ‘organization’ as ‘independent reason-driven systems-in-themselves’ [things-that-‘be’]. Unlike flow-based languages, our noun-and-verb European/Scientific language-and-grammar synthetically reduces the yin/yang dynamics of relational physical space to all-yang-no-yin assertive action notionally jumpstarting from the ‘reason’ of ‘independent reason-driven systems’. We all know that this is like a hitter in baseball moving to where the fielding is more accommodating and experiencing a huge rise in his ‘hitting performance’. We will nevertheless capture this in words such as ‘The CEO of Acme clothing corporation is responsible for a huge jump in production and profits’. Whose idea was it to move company operations to Bangladesh? It was the CEOs idea.

‘Reason’ is the substitute for the ‘yin’ the outside-inward accommodating influence in ‘yin/yang’. If you ask a person why they came out of the desert and settled in the Oasis, they can always say; ‘I reasoned/decided that it would be a good thing to do because of a, b, c, and d’. ‘Reason’ and ‘being’ go together with ‘reason’ being seen as the ‘driver’ of the ‘being’. That ‘takes care of any ‘outside-inward accommodating influence that orchestrates and shapes inside-outward asserting behaviour’.

As Benjamin Whorf and Henri Poincaré have shown, the concept of ‘being’ [and hence ‘independent reason-driven being’] depends on the concept of ‘absolute space’. ‘Absolute space’ notionally splits apart ‘inhabitants’ from ‘habitat’ so that instead of seeing ‘Katrina’ as a ‘relational form in the continually transforming relational spatial atmosphere-plenum’, one sees ‘Katrina’ instead framed in absolute space and absolute time which makes her over into a ‘thing-in-herself’ [‘being’], notionally with ‘her own internal process driven-and-directed behaviour’, an all-yang-no-yin view which conceals the outside-inward accommodating ‘yin’ influence that is orchestrating and shaping her individual and the storm-cell collective’s inside-outward asserting behaviour.

Relational space requires a more complex ‘relational’ language or ‘flow-based language’;

“Finally, our Euclidean geometry is itself only a sort of convention of language; mechanical facts might be enunciated with reference to a non-Euclidean space which would be a guide less convenient than, but just as legitimate as, our ordinary space ; the enunciation would thus become much more complicated, but it would remain possible. Thus absolute space, absolute time, geometry itself, are not conditions which impose themselves on mechanics ; all these things are no more antecedent to mechanics than the French language is logically antecedent to the verities one expresses in French.” – Henri Poincare, Science and Hypothesis

5. ‘Reason’ is the source of ‘rising prestige’ as one ‘rises in the ranks’ in an authoritarian organization.

Referring back to the ‘hitting-fielding’ dynamic, the ‘performance of the hitter’ can be amplified by improving the accommodating quality of the fielding. The same ‘hitter’, when he moves up a tier in the organization, acquires many more ‘accommodators’ and it is the increased ‘accommodating’ that amplifies his ‘hitting performance’ [after all, he is still ‘the same person’]. His ego will enjoy believing that he is fully and solely responsible for his own productive accomplishments, which is ridiculous, of course, but it is the basis in which a culture that believes in ‘reason’ and ‘being’ and that dynamics are thus all-yang-no-yin, will respect and reward him.

* * *

The bottom line is that ‘human ego’ is a ‘lock-in’ that discourages people [at the top or aspiring to rise to the top perhaps because 'respect-and-rewards' in Western culture tradition, rises in direct proportion to rank and power] from acknowledging that space is relational. Thus the entire populace is stuck [because of those at the top digging in their heels] with having to continue to accept the use of ‘reason’ and ‘being’ together to make sense out of dynamics viewed as if they were transpiring in an absolute space and absolute time ‘operating theatre’. This all-yang-no-yin view has us explaining why we came into the oasis from out of the desert; i.e. 'because we decided to on the basis of such-and-such reasoning' [so we say], ... since the absolute space and absolute time reference framing invoked in our noun-and-verb European/Scientific language-and-grammar 'block out' our experiential memory of outside-inward accommodating ‘yin’ influence as in a yin/yang relational space, and substitute ‘reason’ as a 'process within the interior of a 'being' [man, organism, organization]' that drives and directs behaviour’ in its place.

This is why many people will continue to summarily dismiss ‘relational space’ [particularly 'those at the top' for the ego-associated reasons mentioned] and it may also explain the EMILE9000 behaviour.

Emile, I honestly think you ought to sit down, take a stress pill and think things over.

hi HAL, ... why am i NOT surprised that ‘thinking’, for you, is seen as both problem and solution?

i understand ‘honest thinking’ as in ‘I honestly think’ and its synonym ‘I truly think’, although it does seem to imply that ‘i think’, by comparison, might be relatively ‘less honest thinking’ or ‘less truthful thinking’.

but the more important question, it seems to me, is what happens when you ‘turn it up to eleven’? do you get empathy or overdrive?

Basically I cannot be an anarchist because my father looks like Joseph Stalin, simply nuanced and concise!

Dear HAL,

I am incapable of sensing irony, recognizing quotes from famous movies about computers that run amok, or keeping quiet about my pet hobby horses and so it raises the spirits to see all of these ‘smoke signals’ coming from 'restless natives' in the hills, and it is not as if the ideas coming from a forum are sourcing this decolonizing activism. That is, there is no need to keep the forum discussion all neat and tidy as if it were furnishing the raw materials from which strategies and tactics are to be distilled that will fashion the world of the future. The comments in the forum are after-the-fact of what is unfolding. a dialogue in Adbusters did not create OWS, the transforming relational spatial activity continuum did. Hitler’s Nazi rhetoric did not create WWII, the war was commonly predicted in 1919, when the terms of the Treaty of Versailles were fixed, allowing 21 years between wars [the time for a pissed off generation of innocents punished for the alleged crimes of their fathers to reach the age of maturity].

the diversity of decolonizing and other anarchist flare-ups reported on in anarchistnews. are documenting a global resurgence coming from the earth, from nature, from the old ways [which tuned to the earth]. this global metapulse is not coming from reasoned theories, it is not ‘rational’ and no-one is ‘driving it’. as with indigenous decolonizing, it is rooted in the earth, in the natural unfolding. it was colonialism that believed that man could make ‘reason’ his roots and plant them up in the sky so that they would grow top-down through ‘authoritarian control centres’, disconnecting people from the natural orchestrating influences of a continually unfolding relational spatial plenum.

global communications technology does not have to be used so as to put everyone under the direction of a single ‘control centre’, it can just as well serve to facilitate collision avoidance [sustaining harmonious flow] within a web of relations where the ethic is NOT to ‘do your own thing’ in an absolute motion sense [as an ‘independent reason-driven system operating in an absolute space and absolute time ‘operating theatre’] like a powerboater orienting to his own destination, ... but to ‘do your own thing’ in a relational spatial sense, like the sailboater in turbulence that orients to sustaining balance and harmony in the relational spatial voyage.

forum comments can only realistically constitute a ‘reportage’ on the unmanaged, continually unfolding global social dynamic where no-one is in charge [forum comments are not going to evolve to the point that they start driving the global social dynamic]. anarchism is already here and it goes by the name ‘nature’ aka ‘transformation’. a diversity of local initiatives may be planned and deliberately executed as in the above list but the primary dynamic is the unfolding metapulse or ‘global resurgence’ that no-one is in charge of and no-one is ‘directing’. It is conjugate with the collapse of authoritarian politics. birth and death are not two separate dynamics [that would require the abstractions of both ‘being’ and ‘absolute space’] but one dynamic called transformation. all one has to do to see this is to shift the notion of ‘subject’ from the inhabitant to the habitat. if the habitat is ONE [an energy-charged plenum] then when something new comes into it, something must be departing at the same time, to make room for it; i.e. ‘transformation’ is the only possibility.

the utility of the forum articles and comments is in giving a sense of the reality of this global metapulse that is unmanaged and not rationally organized, which can, by putting people in touch with one another and the unfolding metapulse itself, cultivate resonance that intensifies it. at the same time, the anarchistnews articles and comments can help to ‘undermine the intellectual premises of colonialism’ so as to make it easier for those mesmerized by colonial rhetoric to jolt themselves out of it and be free to start moving in harmony with the non-rational, non-centrally managed unfolding metapulse.

since you are not saying too much yourself (i did notice that you put in some of your own segué words in this last silent ‘throw-emile’s-words-back-at-him exercise’), perhaps i should try to speak FOR you.

oh yes, i should first acknowledge that there may be a brilliant symbolic dramatic irony attack going on here that is beyond my ken, so that i could be accused of engaging with my own crude ‘cliff’s notes’ version of what is actually a brilliant shakespearean work without my being able to even see the work itself.

however, this comment is not, in this case, addressed to EMILE9000’s possibly quite brilliant mime, but to a class of responses to works by Mach, Nietzsche, Poincaré, Bohm, Schroedinger which are mocking without actually dealing with the substance of their ‘relational space’ conjectures. like everyone else, going through a learning process necessarily means that we come upon ‘new ways of seeing things’ that are hard to see and initially very irritating to us because we try to reproduce them, without success, from our already available inventory or toolkit of known and understood things. as nietzsche says;

“It is more comfortable for our eye to react to a particular object by producing again an image it has often produced before than by retaining what is new and different in an impression: the latter requires more strength, more `morality'. To hear something new is hard and painful for the ear; we hear the music of foreigners badly. When we hear a foreign language we involuntarily attempt to form the sounds we hear into words which have a more familiar and homely ring: ... The novel concept finds our senses, too, hostile and reluctant; and even in the case of the `simplest' processes of the senses, the emotions, such as fear, love, hatred, and the passive emotions of laziness, dominate. ” – Nietzsche, Beyond Good and Evil

So, while I am not insisting that EMILE9000 is in this ‘category’. There are those who are irritated by finding themselves subjected to an in-your-face proposition sufficiently new and different, that it resists being reproduced for dissection and critique, by the usual set of conceptual lego-bits that have been adequate to analytically reconstruct and reproduce whatever has been ‘thrown at them’ to date. The demands for an evidently considerable investment of energy to augment one’s toolbox with a whole set of new ‘elementals’ can feel like the American car mechanic feels, when European cars with metric fittings start being pushed on him, after he has worked so long and hard to acquire a full and complete set of SAE [inches based] tools.

The common response seems to be: -- estimate the relative amount of energy or cost required to update/augment the toolset versus the costs associated with insulting and running off those who try to force upon one something that would require a toolset upgrade.

Of course, in the case of psychological investigations, it is difficult to assess the effort to upgrade one’s tools of inquiry until one is ‘on the other side of it’, and if it looks too ominous upfront, the knee-jerk may be to insult and run off those persons proposing something that would require the new toolset.

The new toolset ‘frightens’ mostly by one’s unfamiliarity with it, more than by any inherent difficulty in the upgrade. In this case, we are talking about augmenting a toolkit which contains only a Western ‘what things do in empty space’ yang toolset with an Eastern ‘what full space does with things’ yin/yang toolset.

Included in the augmenting of the yang toolset with the new yin/yang toolset is;

1. Instead of jumpstarting action, yang-fashion, from out of a thing-in-itself, one needs a thinking tool that will reset the sourcing of action back into the space-as-plenum. this is like augmenting a manual transmission with a fluid drive so that the whirling fluid [set in action by other systems] garners traction on fins attached to a shaft so that the shaft turns and causes other effects, although the shaft in itself is no longer the primary source of the action. This thinking tool may be used to augment the thinking tool that sees the local, visible, material system as being the jumpstart cause of a result, ... so that the sourcing lies, instead, upstream of the local, visible, material system. This tool must be applied in all cases for consistency. For example, the source of the effect of an individual human will be pulled back upstream to the relational dynamics of community, the source of the effect of an individual sovereign state will be pulled back upstream to the global social relational dynamics. This toolset is completely general and has been described in the systems sciences as ‘pulling back the sourcing of the effect of a local system, upstream, into the relational dynamics of the suprasystem which is not only shaping the behaviour of the system but is engendering the system [e.g. the university is commonly seen as a jumpstart source of an effect; i.e. the production of educated graduates, but if one goes upstream into the community dynamic, ... the university is one of many ‘organs’ that is engendered by the community dynamic, thus the inside-outward asserting actions of the university are outside-inward orchestrated and shaped by relational needs in the community dynamic, .... a yin/yang dynamic which ‘analytical inquiry’ (ungrounded by synthetical inquiry which grounds the development and behaviour of the local system in the relational dynamics of the suprasystem it is not only included in but engendered by) portrays in the yang-only terms of a ‘local system’; i.e. as an ‘independently-existing thing-in-itself with its own internal components-and-processes-driven-and-directed development and behaviour that operates in a notional absolute space and absolute time reference-frame-seen-as-operating-theatre.

The ‘old toolset’, then is ‘analytical inquiry’ which imposes a notional absolute space and absolute time reference frame over a relational feature WITHIN THE ACTIVITY CONTINUUM, so that one can analytically inquire into the internal components and processes of the relational form-seen-as-local-system, thanks to the imposing of an absolute space and time reference/measurement grid, and come up with an explanation of what it is and what it does as if it were a thing-in-itself with its own internal sourcing of development and behaviour.

The ‘new toolset’, then, is the ‘conjugate combo’ of system-in-suprasystem, hitting-in-fielding, relational form [hurricane] in transforming relational space [atmosphere flow-plenum].

So yes, it is true that the shaft coming from the Miller’s waterwheel is driving the mill and we can use our analytical tools and engineering blueprints to explain how this local system works, but the more comprehensive view includes the upstream fluid drive of the ‘water cycle’ wherein the circulating from land/ocean to sky of the water cycle garners traction on the fins of the waterwheel. This is the real upstream source of the ‘turning wheel’ which the analytical inquiry ignores by imposing a measurement/reference grid that shows a newtonian ‘force-vector’ pushing on the fins of the water-wheel.

Of course, if you stand by the water-wheel, you will never see these little feathered arrow vectors that are captured by artists renditions in the textbooks because, as Bob Dylan might say; ‘forces ain’t never been [directly] photographed’. That is, the reason the water-wheel keeps turning day after day, month after month and year after year is because water keeps circulating from the oceans up into the upper atmosphere and then back down on the mountain tops as snow and then back down the mountain slopes as snowmelt [where it turns the water-wheel] and then back down into the ocean, where it starts its cycle all over again [actually it doesn’t ‘start’ or ‘end’ anywhere since a circulating dynamic, like a convection cell, is not a local system either, it is the conjugate relation of outside-inward accommodating, many-to-one converging ‘yin’ ‘sink’ and inside-outward asserting, one-to-many diverging ‘yang’ ‘source’; i.e. it is answering a need in its suprasystem, ultimately the continually transforming, energy-charged relational spatial plenum.

BUT GUESS WHAT!

if you are a ‘big-shot’, you are not going to like this new toolset. Why? Because in the old toolset, the analytical one which imposed an absolute space and absolute time reference frame to isolate the relational form in the flow, making it look like a ‘system-thing-in-itself’, .... put a little symbolic connector circle in there where the disconnect is, ... called ‘office of the president’ or ‘CEO’ or some-such.

the sign on the office door might as well have said ‘GOD LIVES HERE’ since there is no such thing as ‘the power to jumpstart drive and direct behaviour’.

* * * Begin Systems Sciences Technote * * *

In the relational dynamics of natural community the relational encounter of bare bums and cold winds outside-inwardly orchestrated and shape the inside-outward asserting actions of ‘clothes-makers’. The invention of money which enabled wage-labour and specialization and factory clothes-making [manufacturing] visibly ‘isolated’ the ‘clothes-making SYSTEM’ from the relational SUPRASYSTEM it was included in.

as with the example of the university as a ‘system’ within the relational suprasystem of community, it is always possible to use the old tool of ‘analytical inquiry’ to impose an absolute space and absolute time measuring-reference-frame on the ‘local activity within the mother activity continuum’ and RE-present it as a local system-in-itself, notionally with its own internal components and processes driven and directed behaviour. This forces one to impute to the interior of the now-imputed-to-be-local-and-independently-existing ‘system’, a central source of direction that jumpstarts the drive and direction of the ‘local system’ and is thus seen as the ultimate [God-like] ‘cause’ of the ‘productive result’.

Of course, clothes-provisioning is inherently yin/yang in that the child or person who is cold will invariably outside-inwardly orchestrate individual and collective inside-outward asserting behaviours that rise to the occasion to fulfill this relational spatial need. The yin/yang circular nature of this dynamic does not ‘go away’ just because we have the ‘analytical tool’ that can NOTIONALLY divide the clothes-making activity out of the relational dynamics of community. But what the analytical tool does, is to make it look as if the whole dynamic jumpstarts from a ‘reasoning centre’ in the interior of an ‘independent reason-driven system’; i.e. the clothes factory which is seen in this all-yang-no-yin analytical model as being fully and solely responsible for the production of clothes. And, within this analytical toolset based local system view, if we search for the source all of this productive activity, all of the flows of activity point back to the local centre of reasoning; i.e. to the president or CEO or ‘bigshot-in-charge’.

But imagine an inuit community where the specialization and factory structure developed and all the mothers and daughters moved into one factory house so that the 'organization' was identical to the commercial factory. but in this case [without the concepts of money and wage-labour], the motive power for the factory was still the outside-inward influence coming from where bare bums encountered cold winds which induced individual and collective to 'rise to the occasion' and fulfill the need to clothe the people. The warm hearts of the people were thus like outside-inward orchestrating sunshine that pulled and shaped the inside-outward asserting 'plant' structure. If, at the point, a business person came in with the money and wages concept and took over the factory operation, would it not still be the case that the source of the motive power animating the factory dynamic was where bare bums met cold winds eliciting passions in the people and outside-inwardly orchestrating their inside-outward asserting clothes-making actions? How can we say that the God-like powers of the boss are responsible for the production of clothes when we know it is really sourced by outside-inward orchestrating 'yin' influence that manifests as the passion in people to rise to the occasion and resolve the problem of bare bums being affronted by cold winds? That is, the relational dynamics of the suprasystem are outside-inwardly orchestrating the inside-outward acting 'clothes-making system'. It is only the analytical inquiry model that portrays the system as a pure yang system that internally jumpstarts its purely yang actions.

* * * End Systems Sciences Technote * * *

it turns out the tool of analytical inquiry is what the Western culture uses to model man, organism and organization. The sovereign state is a notional ‘local system’ which is a case in point. That is, the sovereign state IS the analytical model of the local system-in-itself which, because it is describing an activity which is inherently included in a relational activity continuum [system within a relational suprasystem], requires the insertion of a God-like power in its interior once it is notionally disconnected from the relational suprasystem it is, in actual physical reality, included in [as a relational form within a continually transforming relational spatial plenum]. This notional inserting of a ‘boss’ with God-like powers to jumpstart drive and direction of the ‘local system’, is the ‘secularized theological concept’ that law historians talk about, which systems sciences also talk about [the God-like powers correspond to notionally splitting the system out of the suprasystem from whence it actually derives its sourcing of development and behaviour. The following comments, formulated as a description of the ‘sovereign state’ which is notionally split out of the global social relational continuum, apply equally to the ‘system’ which is notionally split out of the relational suprasystem it is a relational feature in;

“The concept of “sovereignty” provided state power with an “inside” and an “outside.” [Jens Bartelson, ‘A Genealogy of Sovereigntism’]. States claimed supreme power inside what they called their “domestic” realms and defined other states’ realms as “outside.” — Peter D’Errico
.
“All significant concepts of the modern theory of the state are secularized theological concepts, not only because of their historical development … but also because of their systematic structure.” — Jens Bartelson, ‘A Genealogy of Sovereignty.’
.
“Western political thinking itself is grounded in theological concepts of “Christian nationalism.” The notion of “absolute, unlimited power held permanently in a single person or source, inalienable, indivisible, and original” is a definition of the Judeo-Christian-Islamic God. This “God died around the time of Machiavelli…. Sovereignty was … His earthly replacement.” —R. B. J. Walker and Saul H. Mendlovitz, “Interrogating State Sovereignty.”

The bigshot is the God-like single, local source of power that notionally drives and directs the ‘local system’ which is not really ‘local’ at all [except when one imposes an absolute space and absolute time measuring/reference frame on it to make believe it is so].

The new toolset, which rightfully shows the yin/yang nature of dynamics, exposing the God-like boss as an artefact of analytical thinking tools, by showing that every system is included in a relational suprasystem, and thus that the model of man, organism and organization as ‘independent reason-driven system’ is ‘economy-of-thought’ and definitely not a physical reality. Sure, for the believers it is a reality born of that belief, and one can see good reason why ‘bosses’ should believe in it, but why would anyone who participated in the circular suprasystem, want to reduce himself to a cog in a local yang machine whose dynamics, so the boss and his lackeys would like everyone to believe, jumpstart from God-like jumpstarting powers in the interior office with the sign GOD LIVES HERE on it?

bosses, or those aspiring to be bosses, are not going to accept a toolset upgrade that reduces them from GODS to 'one-of-the-boys'. the popular course of action for the boss class is therefore to insult and chase off anyone sharing propositions that require an upgrade of psychological inquiry toolsets, from yang to yin/yang.

You really feel affected by that endless sea of reactionary press when into action? They are the most predictable part! To a degree that I'm genuinely confused everytime the mainstream press gives a simili-sympathetic coverage of our actions, or just coverage.

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